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MESSIANIC PROPHECY, 



AND 



THE LIFE OF CHRIST 



What think ye of Christ? -Words of Christ. 
It is the Lord.— Words of John. 









BY WILLIAM S. KENNEDY 



U 




NEW YORK: 
PUBLISHED BY A. S. BARNES & BURR, 

51 & 53 JOHN STEEET. 

SOLD BY BOOKSELLERS, GENERALLY, THROUGHOUT THE UKITE9 STATE*. 

1860. 
is 



to 



Entebed, according to Act of Congress, in the year 1860, 

By A. S. BAKNES & BUKE, 

In the Clerk's Office of the District Court of the United States, for the 

Southern District of New York. 



TABLE OF CONTENTS. 



PART FIRST. 

Introduction. 

PAGE 

Desirableness and Probability of a Divine Incarnation 7 

Pagan idea of a God-man 11 

Hebrew idea 14 

Interpretation of Prophecy , 16 



PERIOD I. 

Messianic Predictions of the Pentateuch. 

Genesis 3 : 15 25 

12:3 26 

" 22 : 18 26 

28 : 14 27 

" 49 : 10 27 

Numbers 24 : 17 29 

Deuteronomy 18 : 15 to 18 30 



2 Samuel 7 
Psalm 16, 



16 



PERIOD II. 

Messianic Psalms. 



35 
38 



CONTENTS. 

PAGE 

Psalm 40 40 

" 22 41 

" 69 45 

" 2 47 

" 110 ! 49 

45 51 

72 53 

" 8 54 



PERIOD III. 
First of the Prophetic Boohs, 

Joel 2 : 28 : 32 61 

Hosea 2 : 16 to 25 63 

" 3:5 63 

" 11 : 1 63 

Amos 9 : 8 to 15 65 

Micah 4 : 1 to 4 66 

" 5:2 68 

Isaiah 2 : 2 to 4 71 

" 4:2 72 

" 7 : 14 73 

" 9 : 1 to 7 76 

" 11 : 1 to 10 79 

" 32 : 1, 2, 15 to 20 82 

« 40 : 1 to 5 86 

" 42 : 1 to 9 87 

" 49..... 89 

" 50 91 

« 52 : 13 to 15 92 

" 53 92 

" 55 : 1 to 5 ; 103 

" 59 : 20 105 

" 61 : 1 to 4 106 

" 63 : 1 to 6 107 



CONTENTS. 

PERIOD IV. 
Chaldean Period. 

PAGE 

Zephaniah 3 : 9 to 20 Ill 

Jeremiah 23 : 1 to 8 113 

" 31 : 31 to 40 114 

" 33 : 14 to 26 116 

Ezekiel 11 : 14 to 21 118 

" 17 : 22 to 24 119 

" 34 : 23 to 31 119 

" 36 : 23 to 32 120 

" 37 : 21 to 28 121 

" 40 122 

« 48.. 122 

Daniel 2 : 31 to 45 124 

" 7 : 13, 14 126 

" 9 : 24 to 27 128 

" 12 135 



PERIOD V. 

Period of the Restoration. 

Haggai 2 : 6 to 9 139 

Zechariah 3 : 8 to 10 141 

4 142 

« 6:9 to 15 143 

8 143 

« 9:9, 10 144 

« 11 : 12, 13 146 

" 12 : 6 to 14 151 

« 13 153 

Malachi 3 : 1 to 3 156 

« 4 157 



CONTENTS. 

PART SECOND. 

Introduction. 

PAGE 

Probable manner of the Incarnation 163 

Anticipated Labors of the Christ 165 

Antecedents 169 

Probable time of the Advent 174 

Presumption that Jesus was God-man 176 

Materials for a Life of Christ ' 178 



PERIOD I. 

From the Annunciation to the Baptism of Jesus. 

The Annunciation 184 

Joseph and Mary at Bethlehem 185 

Birth of Jesus 186 

Circumcision and Ransom of Jesus 188 

Visit of the Eastern Magi 190 

Flight into Egypt, and Slaughter at Bethlehem 193 

Return from Egypt; Childhood of Jesus 195 

Visits Jerusalem when twelve years of age 197 

Youth and Education 199 

Joseph and his Family 203 



PERIOD II. 

Commencement of Chris fs Public Ministry. 

John the Baptist and his Ministry 206 

Jesus leaves Nazareth 210 

Comes to John for Baptism 212 

Testimony of John 214 

The Temptation 215 



CONTENTS. 

PAGB 

Christ's first Disciples 222 

Return to Galilee 224. 

The Marriage at Cana .. 226 

Christ's first Miracle 227 



PERIOD III. 

From the First to the Second Passover. 

Jesus purifies the Temple 232 

Nicodemus 233 

First Labors in Judea 236 

Journey through Samaria; Sychar 238 

Return to Galilee; Itinerant Labors 242 

The Nobleman's Son healed 243 

Visits Nazareth 244 

Miraculous Draught of Fishes 246 

The Demoniac in the Synagogue 248 

Peter's Mother-in-law, and others, healed 249 

Jesus leaves Capernaum 251 

Followed by Multitudes ; Cures a Leper 252 

Heals the Man let down through the roof 254 

Matthew called 255 



PERIOD IV. 

From the Second Passover to the Third. 

The Invalid at Bethesda; the Sabbath 257 

Plucking the Wheat-ears on the Sabbath v. 260 

The Withered Hand restored 261 

Preaching by the Sea-side 262 

Choosing of the Twelve 264 

Sermon on the Mount . 267 

The Centurion's Servant healed 271 

The Widow's Son restored to life 272 



CONTENTS. 



PAGS 
O 



Message of John the Baptist from prison. 273 

Christ's estimate of John 275 

Jesus dines with a Pharisee 278 

A Penitent Woman anoints his feet 279 

Christ's followers contribute "of their substance" 280 

The Dumb and Blind Demoniac healed 281 

Beelzebub; Blasphemy of the Pharisees 282 

A Sign demanded 283 

Effort of his Brethren to confine Jesus 285 

Hypocritical Pharisees denounced 286 

Disciples warned against the Pharisees 289 

Parable of the Rich Man 292 

Use of Parables 293 

The Sower and the Seed.*. 295 

Wheat and Tares; Net and Fishes 297 

The Mustard Seed ; the Leaven ; the Treasure and the Pearl 298 

Jesus poorer than the Birds and Foxes 299 

Looking back 300 

Crossing the Lake ; the Storm 301 

The Gadarene Demoniac 302 

Levi's Feast; Fasting; the New Patch, &c 305 

The woman healed of her issue ; Jairus* daughter raised 307 

Two Blind Men cured 309 

Second (?) visit to Nazareth 310 

The Twelve sent out to preach 311 

John the Baptist beheaded 313 

Herod fears Jesus '... , 314 

Return of the Twelve 315 

Seeking rest; feeding the five thousand, &c 316 

The storm; walking the water, &c 320 

Christ sifts his followers 321 

Of defilements, traditions, &c 325 



CONTENTS. 

PERIOD V. 

From the Third Passover to the Feast of Tabernacles. nm 

PAGE 

The Syrophenician women 328 

The Deaf Man of Decapolis healed 329 

Feeding of the four thousand 330 

Crossing the Lake; Leaven of the Pharisees 331 

The Blind Man of Bethsaida 332 

Peter's faith; the Keys 333 

Peter rebuked 334 

The Transfiguration 335 

A father with a demoniacal child 338 

Return from Cesarea Phillippi to Galilee 339 

Tribute-money 340 

Ambition of the Disciples reproved 341 

Law for adjusting difficulties among brethren 343 

Forgiveness 344 

The Seventy sent out 344 

Instructions given to Missionaries 346 

Doom of the Lake Cities 347 

Final departure from Galilee 348 

Samaritan Inhospitality ; the Ten Lepers 349 



PERIOD VI. 

From the Feast of Tabernacles to the Triumphal Entry. 

Jesus preaches in the temple 351 

Attempt to arrest Jesus 353 

Rage of the Pharisees 354 

The adultress brought to Christ 355 

Proof of his Divinity 356 

Freedom through Him 358 

Christ before Abraham 359 

The man who fell among thieves 360 



CONTENTS. 

PAGE 

Martha and Mary ; the better part 361 

On Prayer; the Lord's Prayer 362 

Return of the Seventy 365 

The man born blind: Christ the Light 367 

Christ a door and a Shepherd 369 

Jesus in Solomon's porch 370 

Jesus in Perea ; death of Lazarus..' 372 

Return to Bethany; Lazarus raised 374 

The Sanhedrim determine to kill Christ 376 

Christ at Ephraim; the crooked woman healed 378 

Journey towards Jerusalem 379 

Dines with a Pharisee; cures an invalid; humility; guests... 380 

The cross to be borne 382 

Parables, — the Lost Sheep; the Lost Silverling; the Prodigal 383 

The unjust Steward , 383 

The Rich Man and Lazarus 384 

Prayer, — the Pharisee and the Publican ; the unjust Judge... 385 

Marriage; Divorce; Celibacy 386 

Christ blesses little children 387 

What shall I do? 388 

The Laborers in the Vineyard 390 

Salome's request for her sons 391 

Blind Bartimeus 392 

Zaccheus 393 

Parable of the Pounds 394 

Jesus goes from Jericho to Bethany 395 



PERIOD VII. 

From the Triumphal Entry to the Crucifixion. 

Triumphal entry into Jerusalem 398 

The barren fig-tree 401 

The fig-tree withered 403 

Deputation of Pharisees 404 

The disobedient son ; the wicked husbandmen 405 



CONTENTS. 

PAGE 

Marriage of the king's son 406 

Tribute to Caesar 407 

The Resurrection; Sadducees 409 

The Greatest Commandment; What think ye of Christ? 410 

Hypocrisy of the Pharisees denounced , 411 

The Widow's Mite; Magnificence of the Temple 413 

Believing Rulers; enquiring Gentiles 414 

The Voice from Heaven 416 

The Second Advent ; Signs 417 

Destruction of Jerusalem foretold 418 

Suddenness of Christ's Second Coming ; Warnings 420 

The Last Judgment : 422 

Judas and the Sanhedrim, Simon's Supper 424 

The Paschal Supper .. 425 

Washing the Disciple's feet 428 

The Traitor discovered 429 

Peter's confidence rebuked 431 

The Lord's Supper instituted 432 

Discourse after Supper.. 433 

Christ a Vine...., 434 

The Comforter promised 435 

Concluding Prayer 437 

Gethsemane 438 

Judas and his confederates 440 

The Arrest 441 

Preliminary Examination 443 

The Sanhedrim convened 445 

The Trial and Condemnation ; Jesus before Pilate 446 

Jesus sent to Herod 449 

Pilate's Superstition and Reluctance 450 

Jesus Scourged and Crowned 451 

Remorse and death of Judas 452 

Bearing the Cross to Calvary 454 

Crucifixion 455 

Burial 459 



CONTENTS. 

period vni. 

From the Resurrection to the Ascension. 

PAGB 

The Resurrection 461 

The Angels and the Earthquake. 464 

The Women at the Tomb 465 

Peter and John at the Sepulchre 466 

Mary; the Angels; Jesus 467 

The Sanhedrim ; Peter; Christ at Emmaus 469 

Christ appears to the ten Disciples 471 

Thomas 472 

Christ in Galilee; the Draught of Fishes 473 

Meets the five hundred believers in Galilee 475 

Last interview with the Disciples; Ascension 476 



PREFACE. 



The design of this work is to present, in popular 
form, the Messianic Prophecies of the Old Testament 
in their chronological order, and the Life of Jesus 
Christ, arranged according to the best harmony of 
the Gospels. 
„ Every man's religion is determined by his view of 
Christ. And his view of Christ must be determined 
mainly by the study of the Gospel narrative, in con- 
nection with those prophecies which constitute the 
true introduction to the New Testament. To facili- 
tate this study of the historical origin of Christianity, 
and if possible to bring the living Christ, and the 
aim of his incarnation, more vividly before his read- 
ers, is the earnest hope of the author. 

Large acknowledgments are due to the Christology 
of Hengstenberg and Neander's Life of Christ. Dr. 
Robinson's Harmony has also been an important as- 
sistant in the preparation of this work. 



IV PREFACE. 

The large and learned works above named, not 
being available for most ceaders, it is believed that a 
work on the plan here adopted is a desideratum in 
our literature. If this little book may supply the de- 
ficit until a better appears, the aim of the writer will 
be accomplished. 



FIRST PART. 



MESSIANIC PROPHECY, 



INTRODUCTION. 



The highest and the lowest of our race are alike 
interested in supernatural truth. The ignorant ea- 
gerly devour the marvellous legends of superstition. 
The learned by their researches into Nature ever seek 
for the hidden and supernatural. Nature's highest 
charm is her " foot-prints of the Creator.'* World 
and stars were a mockery if they revealed no God. 
Knowledge of God is the highest and most desirable 
attainment. 

Complete knowledge of God we can never attain. 
For ever revealing yet for ever concealing himself, 
God will be our endless study. Man may compre- 
hend the world, being himself a microcosm, but he 
can never comprehend Deity. His knowledge of 
God must ever be anthropomorphous. We can only 
know what of Him is analogous to something in our- 
selves. The idea of God which men cherish corres- 
ponds to their own characters. The pagan's God is 
but a greater pagan. And were an ideal of God to 
be communicated from above, it must come in human 



Vlll INTRODUCTION. 

language, and be subject to human limitations. 
Hence the highest possible revelation of God to man 
would be that of a divine man, God-man, God incar- 
nated and working under human conditions. This 
would be the highest and the most impressive manifes- 
tation of Deity. A life is always more effective than 
a discourse. The " Word " is to us most potent when 
it becomes "flesh." 

Next to an incarnate manifestation of God, the 
highest attainment would be the portrait or ideal of 
such a life. To give such a portrait, so far as may be 
possible, is the aim of Messianic Prophecy. To real- 
ize that ideal in an actual life is the mission of 
Christ. 

All mankind have therefore a deep interest in 
this revelation, regarding it only in its intellectual 
aspect. But the moral interest is far greater than 
the intellectual. Instruction is needed, but regene- 
ration is more needful for us. The conviction is nigh 
universal that only a divine mediator can atone for 
human guilt and restore man to favor and commu- 
nion with God. Human nature groans under a sink- 
ing load, and cries for deliverance. The race has 
longed and searched for Emmanuel, and failing on 
account of its blindness, has often attempted to make 
him. What else can be said of Jupiter, Prometheus, 
Vishnu, or Odin, than that they are the abortive ef- 
forts of the human soul to produce by apotheosis a 
God-man? These monstrous man-Gods show the 



DESIRABL&NE&S OF A GOD-MAN. ix 

universal consciousness of such a want. They show 
also the universal conviction that somewhere and at 
some time God would thus reveal himself. 

Is then the incarnation of Deity possible ? All 
things not contradictory to the divine nature are 
possible. God manifests himself in nature. The 
sceptic himself finds God in trees and flowers, brooks 
and pebbles. He finds him also in his own breast. 
He hears God rehearsing his holy laws to his awak- 
ened conscience. And if God thus pours himself 
through all his works, why may he not peculiarly ap- 
propriate to himself one human form a,nd make it 
the organ of his communion with the race ? It is 
not impossible that God may assume every form in 
which rational creatures exist in order to reveal him- 
self more perfectly to them. 

The possibility of an incarnation being admitted, 
what is the probability ? Would God make the most 
perfect possible revelation of himself to man ? Not, 
surely, for any trivial reason. God would not insti- 
tute a vain masquerade. He would not become flesh 
for any merely aesthetic or intellectual purpose ; nor 
for any social or civil object. Yet God certainly de- 
sires to be known by his creatures. He would have 
them filled with the knowledge of himself. They 
glorify him and fulfil the ends of creation only in 
proportion as they know God. And if this manifes- 
tation be needful to fit them for the great ends of 



X INTRODUCTION. 

existence, it is probable that God would become in- 
carnated. For a sufficient moral reason he would 
thus appear. 

If the race have deformed his image and lost the 
knowledge of God, and an incarnation is needed for 
their salvation, the probability would in that case de- 
pend upon God's estimation of mankind. If he re- 
garded their salvation as important, we might hope 
that he would appear to save. The universal human 
consciousness, and all history, testify that man needs 
such a salvation. Inspiration alone can tell whether 
God will thus save. If God be a God of mercy we 
may at least cling to any intimations of a divine 
manifestation in our behalf. To try to disbelieve such 
intimation, to seek to tear away the last plank of 
hope from a sinking world, is madness and malignity. 
Unbelief can give no substitute for Christ. The 
world's destiny hangs upon Emmanuel. If there is 
no revelation of a God-man the race is hopeless. On 
the side of scepticism broods ancient Night with her 
spectres. On the side of faith streams up the aurora 
of hope. If there is no Messianic Prophecy and no 
Christ, paganism may as well crowd again its pan- 
theons. Beaten by everlasting storms, our race must 
sink eternally in the deep of ruin, without a Christ. 

Who can turn to the night-hag of unbelief and 
despair, and rest in the conviction that our Father 
has cast us off? Let us not go to this study with a 
heartless criticism, but lovingly embrace and cherish 
whatever of promise we may find. 



PROBABLE CONCOMITANTS. XI 

When or where the divine idea of Messiah would 
be introduced, or the divine man make his appear- 
ance, only God could reveal. But intimations of 
some kind, at some time and place, that such an 
event as the incarnation would take place, we should 
certainly expect. The shadow would reach us before 
the substance. An ideal by which the Divine One 
might be recognised at his advent would doubtless 
break in prophetic radiance from some cloud. And 
when the Holy One appears he will give indications 
of his origin, and leave foot-prints by which after- 
ages could trace his course. 

Man could not predetermine the kind of life Em- 
manuel would lead. His psychology, his practical 
philosophy, and his course of action might be unfath- 
omable by human % measures. Some characteristics, 
however, might be certainly anticipated. We should ex- 
pect his humanity to be of the highest type. We should 
also look for unmistakable exhibitions of divine power, 
wisdom and goodness. But how those attributes would 
be exhibited, in what peculiar ways the concrete life 
would express and occupy itself, we could only learn 
from inspiration, or from the actual manifestation. 
We may not dictate the mode of the advent or of 
Messiah's life and labors. Let us take the revelation 
gratefully as it comes. Enough for us if we get a 
divine revelation and a Redeemer in any form. 

Some idea of an incarnation, as remarked above, 
has appeared wherever there has been human culture. 



XU INTRODUCTION. 

We should have no hope now of finding Emmanuel 
or his prophetic portrait on pagan soil. The harvest 
of heathenism was long since reaped. Since the 
days of "one Saul of Tarsus," paganism has been 
decadent. But it is interesting to know that pagan- 
ism, in its various forms, was blindly feeling after a 
God-man. 

Greece built up a gorgeous mytholog. Her Pro- 
metheus has been likened to the idea of Christ. He 
was, in a sense, represented as mediator between man 
and the Thunderer. But he stood in sharp antag- 
onism with Jove, and but partially in sympathy with 
man. He was neither God nor man ; much less both. 
He brought fire or light into the world ; but it was 
the fire that burns in the bones, the herald of care 
and misery ; not that " true light " that came by the 
Word. 

Prometheus was the "inventive genius" of man, 
not the wisdom of God. Far from delivering a con- 
demned race, he could not deliver himself from t^e 
wrath of Jove. He suffered by compulsion as a stoic. 
"Father, thy will be done," never broke in submis- 
sion from his lips. He made no atonement. 

The Indian theosophy, probably retaining a trace 
of patriarchal prophecy, came nearer to the idea of a 
Christ. Vishnu enters historically into the human 
race to give mankind the model of a better life. But 
he does not present the divine and human natures in 



PAGAN IDEA OF GOD-MAN. Xlll 

harmonious union. The two ever struggle in discor- 
dant antagonism, till one absorbs the other. Accord- 
ing as the divine or the human elements preponderate, 
this religion vacillates between ideal pantheism and 
gross materialism. Buddhism, its present predomi- 
nant form, is a base materialism, according to which 
the Grand Lama is virtual God, and the Chinese em- 
pire the kingdom of heaven. 

Persian theosophy, growing out of a stock kin- 
dred to the Hebrew, made a still nearer approxima- 
tion to the prophetic idea of Messiah. Ormuzd 
appears at times as an almighty creator, sustaining a 
mysterious relation to the eternal God. Generally, 
however, he is represented as a creature, Jehovah's 
prince of angels, yet equal in majesty to God. In 
some sense he acts the part of mediator. Between 
him and the infernal Ahriman goes on a great con- 
test, the present course of the world exhibiting their 
alternate successes and discomfitures. It was pre- 
dicted that in the last times Ormuzd would triumph 
and adorn the world with righteousness ; that the 
earth and elements would then be tempered as a para- 
dise ; the influence of evil dews or demons would 
then be restrained ; and the human race, speaking 
one language, would, on terms of social and political 
equality, peacefully pursue one common mode of life. 
The resurrection of the dead and the last judgment 
were also foretold. 
2 



XIV INTRODUCTION. 

No one can doubt, however, that unmistakable 
scraps of tradition, derived from Hebrew prophecy, 
glitter among the dreams and fictions of Persian 
theosophy. 

These efforts of paganism show the longing of 
the human soul to get back into fellowship with its 
God ; and the universal belief in a divine incarnation. 
By contrast, they show the superiority and inspira- 
tion of Hebrew prophecy. At best they are empty 
and imperfect ideals. They satisfy neither the intel- 
lectual nor the moral demand. They do not present 
the model-man, nor the righteous God of love. They 
do not point us to the "Lamb of God, that taketh 
away the sin of the world." 

Greece, Persia, and India afford no consistent 
ideal of Emmanuel, and no incarnate life of God. 
It were idle to search through ruder paganisms. 

We turn to the Hebrew booh to search for a rev- 
elation of the God-man. Many object to the Hebrews 
as a dull, heavy people, unfit to be the medium of 
such revelations. But we are not concerned with the 
people as a mass, any more than we were with Greek 
or Indian masses. We seek for the highest achieve- 
ments of the first minds ; and not so much for that 
which human culture produced as for the gift of di- 
vine condescension. And why would not God rather 
pour his golden treasure into the ruder vessel, in or- 
der that the glory might be seen to be of him ? The 



HEBREW IDEAL. XV 

people that have no Pantheon will be fitter recipients 
of revelation. Art and arms would furnish no ?' 
traction for Messiah. He would not seek the f 4 
splendor and baby-pageantry of earthly courts. The 
people who possess the best morality and religion 
should command our first attention in searching for 
divine revelations. And doubtless the moral senti- 
ment of antiquity culminated in Palestine. Here the 
soul of humanity blossomed out, as did the intellect 
in Greece. Palestine, otherwise barren, was on that 
account more fruitful in spiritual productions. Trees 
of heaven grow best where there are fewest of earth's. 
The boasted human culture and vaunted mysteries of 
Greece and India were against them, so far as the 
reception of divine communications was concerned. 
No one can now say much in behalf of their morality 
or religion. 

But in these particulars the Hebrews were gene- 
rally far in advance of the age ; and through all 
their history, like a golden warp, runs the idea of 
Messiah. Indeed this history can only be studied 
aright when it is regarded as a development specially 
conducted by Providence for the introduction of 
Emmanuel. 

Not that the mass of the people distinctly con- 
ceived and embraced the doctrine of the God-man. 
No nation truly understands its own relations to the 
plans of God, and the general history of the world. 
If the ideal of Christ is to come through the He- 



XVI INTRODUCTION. 

brews we should expect them to be in part the uncon- 
scious instruments in the divine hand. What knows 
th*. - -*ssel of its passengers ? or the telegraphic wire 
of the *. Nsage that shoots along it ? 

The iu. ws would probably catch something of 
the divine idea as it worked through them. Some 
few might attain to bright visions of the coming glory ;' 
but the full, broad conception of a God incarnate 
they could not generally reach. Nations and ages 
and eternity alone could compute the treasure poured 
into that earthen vessel. 

The historical verity of the Hebrew books must 
be here assumed. Their claim to inspiration has 
been substantiated to the satisfaction of most of those 
who have faithfully studied them. No other satisfac- 
tory account has ever been given of them. This at 
least may be said, that if they are not reliable history 
there is no reliable ancient history now extant. 
And historical credibility is all that need be asked 
for the present. If we find a consistent Christ de- 
lineated in them, they will need no other proof of 
inspiration. 

The interpretation of prophecy is difficult, par- 
ticularly when it treats of a character and a transac- 
tion so original and sui generis as Christ and the 
incarnation. The labor is increased by the manner 
in which Messianic Prophecy is blended with other 



INTERPRETATION OF PROPHECY. XV11 

matter. Pure gold is not found in large masses. 
The value of the mass lies mostly in the small parti- 
cles of the true metal scattered through it. Messianic 
Prophecy was the highest achievement of the He- 
brews. Their entire history w T as a preparative for 
Messiah's advent. His appearance was the culmina- 
tion of the Theocracy. But the processes of growth 
are obscure. It is easy to analyze a flower ; not easy 
to follow the life-principle that works darkly in root 
and stem and leaf, until at last it sends out the flower. 
We may call the Hebrew nation a millennial plant, 
that was watered, sunned and guarded through centu- 
ries, till at last it shot up a lordly stem, budded and 
blossomed in glory. Christ incarnate was the blos- 
som ; Christ in history is the fruit. Having answered 
its end the old plant died. Its embalmed relics we 
call prophecy, and in them we trace the channel 
through which that mysterious life worked- its way 
into human history. The summer-growths of the 
idea of Christ are plainly marked. The winter peri- 
ods in which it rested and recruited have left but 
faint mementoes. Changing the figure again, we 
may say that Hebrew Scripture is a geological forma- 
tion containing organic remains of Messianic Pro- 
phecy, which the paleontologist must laboriously 
search out, analyze, and " set up." Now and then 
he finds a joint missing or mutilated. But the gen- 
eral outline of the original is preserved. 
2 * 



XV111 INTRODUCTION. 

It has been objected to Messianic Prophecy that 
unity and harmony are wanting ; that such diverse 
names, deeds and characters are assigned to the sup- 
posed Christ. The objectors forget that each predic- 
tion is a fragment of the whole, adaptated to a 
particular place in the complex structure. At one 
time a hint was given to encourage or alarm the na- 
tion at a peculiar crisis, and the representation was 
modified to suit the case in hand ; at other times, 
characteristics were delineated by which Emmanuel 
might be identified at his appearance. Of course 
there would be diversity, according to the immediate 
purpose to be subserved, or the idiosyncrasy of the 
prophet. He who should collect and unitize in him- 
self these diverse and fragmentary predictions would 
thereby be the more certainly proved Messiah. One 
biographer may dwell upon the physical constitution 
and feats of a hero, another may write his intellectual 
history, and a third his spiritual. Each work may 
be unlike each other and yet all be important parts 
of the complete biography. So may one prophet 
speak of Christ's humanity, another of his divinity, 
a third of his humiliation and sufferings, and a fourth 
of his exaltation and glory. Each attained but a 
partial view of that magnificent character respecting 
whom he wrote ; still there is unity and agreement 
in the different representations. In some instances 
the similarity is so striking that other objectors deny 
the originality of some of the predictions declaring 



INTERPRETATION OF PROPHECY. XIX 

that one prophet merely purloined the writings of 
another. 

This objection overlooks the fact that the same 
vision may have been given for similar ends to differ- 
ent seers. It may have been desired to secure " two 
or three witnesses " who should agree in minute par- 
ticulars as well as general principles ; and if the 
thought were the same in two cases, why should not 
the second prophet record it in the words of the first ? 
Small minds are jealous of plagiarisms, great minds 
appropriate everything. The prophets were not am- 
bitious to display originality. 

Much is said about the phraseology of prophecy. 
Human language is at best a slender medium for su- 
pernatural truth. The idea and work of a God-man 
were so unlike all else that Messianic Prophecy must 
be straitened for language ; there were no genera 
under which to classify them; they could only be 
represented by pictures : and to be intelligible to 
Hebrews the figures must be drawn from Hebrew 
history. The prophets must seize upon such things, 
events, and characters, as came nearest to a resem- 
blance to that character and work of which they 
wrote. If Messiah were to come as a teacher of new 
truth, they would name him prophet ; if to atone for 
sin, he would be called priest or sacrifice ; or if he 
were conceived of as directing and controlling man- 
kind, he would be to them King or Lord. Hence, in 
the interpretation of prophecy, we should be guided 



*X INTRODUCTION. 

by the principles which we adopt in the interpretation 
of other figurative discourse. Neither a strictly lite- 
ral nor a mystical interpretation is admissible : the 
student should try to place himself in the position of 
the writer, become imbued with his spirit, comprehend 
his aim, and become familiar with his mental and 
rhetorical habits and the sources of his imagery, and 
then apply in a common sense manner the principles 
of general interpretation. Do this, and much of the 
obscurity of prophecy will vanish. 

The prophets did not always understand the import 
of their own words ; it was not necessary that they 
should ; they had not the full canon by which to be 
guided in the interpretation of parts, — we have. 
Some predictions had an inferior reference to the 
times and circumstances of the prophet, and a higher 
reference to Christ. The Hebrews would in such 
eases naturally catch the lower and fail of the higher 
allusion ; the Hebrews were the best interpreters of 
the mere words of their language, but not always of 
entire predictions. Some predictions could only be 
interpreted by the fulfilment ; the time of the ful- 
filment was generally left obscure. In the vision, 
fore-ground and back-ground came near together ; 
at one time a distant event is seen so vividly that it 
seems present, or the seer stands midway in the scene 
and looks both backward and forward ; at another 
time, the seer leaps a gulf of ages and looks back upon 
intermediate scenes. Perhaps he even passes the 



INTERPRETATION OF PROPHECY. XXI 

bounds of time, and from the dim shore beyond reads 
us the sum of our world's history : thus scenes sepa- 
rated by centuries are grouped together and make 
but one picture ; thus the beginning and the end of 
Christ's mediatorial work are sometimes spoken of as 
if there were no long ages between them. The 
prophets sketched here and there a shining point, 
leaving the intervals for the development of time. 
With God "a thousand years are as one day;" and 
it was enough for the Church to know that great mer- 
cies were in store for her which would be revealed in 
God's good time. In a few instances, however, the 
time of important events was definitely predicted. 

The dramatic and symbolical style of many parts 
of prophecy is worthy of note. Often the prophet 
leaps upon the stage and speaks now in his own char- 
acter, then as a by-stander, and again as the voice 
of the person seen in vision ; thus it comes that 
even God becomes at times a speaker in the sublime 
colloquy. 

Some of the symbolical transactions were merely 
ideal, developed only in the prophet's mind; others 
were formally enacted before the people in order to 
deepen the impression of the message. 

Prophecy was never designed to be history ; faith 
could not be sight. Revelation was made plain 
enough for the studious and susceptible, not for the 
indolent and stupid: it was not expedient in any 



XX11 INTRODUCTION. 

case that men should know " the times and seasons 
which the Father " concealed. 

Some general principles may now be specified 
which should guide us in referring specific passages 
to Messiah. We may err in regarding either too 
much or too little as Messianic ; an error on either 
side is unfortunate ; the cause demands the whole 
truth, and no more. We cannot get too much real 
prophecy ; but scepticism is promoted by claiming to 
have what we have not. 

In searching for Messianic predictions we may be 
guided in part by Jewish tradition. The Jews were 
the best interpreters of the Hebrew language in its 
philological aspect ; and before the advent of Christ 
they studied deeply upon Messianic Prophecy ; and 
their extreme reverence for tradition and tenacity of 
old interpretations have brought down the views of 
their best commentators. It is therefore important 
to notice an interpretation uniformly given by them, 
or renounced only when it crossed later prejudices. 
Their referring a passage to Messiah is peculiarly 
significant when it crosses national prejudices ; as 
when they refer a passage to Messiah which repre- 
sents him as an humble sufferer, this being opposed 
to the common Jewish view of Messiah as an invinci- 
ble and exalted prince ; and there are many such 
instances where a Jew would be pressed by all his 
prejudices to give a different interpretation. 



INTERPRETATION OF PROPHECY. XX111 

The Samaritans furnished an unsuspicious testi- 
mony to the Messianic import of certain passages in 
the Pentateuch. They rejected all Jewish tradition, 
and all the Bible excepting the Pentateuch, and yet 
had some correct views of a coming Messiah, and 
implicit confidence in his advent. 

Again, we may regard those passages as Messi- 
anic which become significant when thus interpreted, 
but are evidently inapplicable to any other person ; 
such are passages descriptive of the divine element in 
Christ's character, and of his atonement. 

Parallel passages often point out the allusion of 
an obscure passage. Sometimes one prophet throws 
light upon the meaning of another, or one allusion in 
some part of an extended prediction may settle the 
reference of the whole ; so may one common trait 
determine the Messianic character of several other- 
wise diverse descriptions. 

Christ and the apostles are the most reliable in- 
terpreters of prophecy. They sometimes quoted 
passages from the Old Testament, as in some sense 
applicable to Christ, without declaring them to be 
strictly predictions of him ; such quotations should 
not be pressed beyond their merits. But when Christ 
quotes a passage as a Messianic prediction, it must be 
so received, or he must be discarded as an interpreter 
of the Old Testament : and Christ became respon- 
sible for the doctrines of the apostles ; if we im- 
peach their testimony, we impeach Christ; and if 



XXIV INTRODUCTION. 

Christ be not a safe interpreter of prophecy, then 
there is no safe interpreter ; nor is there in that case 
any revelation, any reliable ancient history, or any 
thing safe and sure in this world. 

Whoever has any correct apprehension of the 
character of Christ, even if he denies his divinity, 
will hesitate to attribute to him a false interpretation 
of scripture. If Christ were not the very incarna- 
tion of truth, he must have been the incarnation of 
falsehood. If he was, as he says, "the truth," then 
" Moses and the prophets" wrote concerning him, and 
he was one with the Father. 

Let no one accuse him of accommodating his doc- 
trines to the prejudices of his age. The unaspiring 
and rigid Galilean could never have countenanced the 
Jesuitic maxim, that a righteous end may sanctify 
unrighteous means. 

Finally, fulfilment is an infallible interpreter of 
prophecy. The New Testament is the best commen- 
tary upon the Old, as the Old is the best introduction 
to the New. Finding many predictions, — not of a 
general and indefinite nature, but such as no human 
foresight or inference from existing causes could pro- 
duce, — accurately fulfilled by Christ, many centuries 
after their delivery, and admitting no other fulfil- 
ment, we cannot deny that they were Messianic Pro- 
phecies. The life of Christ is the confirmation of 
their claim. 



PERIOD I. 

MESSIANIC PREDICTIONS IN THE PENTATEUCH. 



How many predictions of Messiah may have been 
given before the days of Moses we do not know. 
Moses recorded enough to enable us to trace the line 
back to the beginning of human history ; the world 
has now no need of all the intimations that may have 
been given to our race when in infancy; enough 
that we find in the first chapter of the world's history 
a germ of promise which time may develope. 

[Gen. 3 : 15.] 

Here was given, to the guilty and condemned 
mother of our race, a promise that in future time her - 
offspring should triumph over her spiritual enemy. 
It was not said whether the victory should be won by 
a single person, or by many ; nor when or in what 
way the Serpent's head should be bruised. The 
promise was indefinite, a mere germ ; but it was a 
divine promise, a golden anchor for the drifting race ; 
and in all ages they have clung to it as the pledge of 
a Savior. Perhaps it was enough for the early world ; 
3 



26 PENTATEUCH. [PERIOD 

or other predictions may have attended and followed 
it, which the deluge of Noah, or the deluge of time, 
has swept away. With the commentary of Paul, it 
becomes to us peculiarly significant. " The God of 
peace shall bruise Satan under your feet." 

[Gen. 9: 26, 27.] 

Passing to the second beginning of history, we 
find another intimation, quite as obscure as the above, 
but valuable, as it puts us upon the right line of 
search for future revelations. The Lord God will be 
peculiarly the God of Shem ; therefore the true reli- 
gion will be preserved by him. Revelations, and ul- 
timately the Messiah, may be looked for in his line. 
History teaches us the fulfilment of these implied 
promises. 

[Gen. 12: 3. Gen. 22: 18.] 

Following the genealogical line of Shem, we find 
it soon producing another representative man, who 
stands up as a mile-stone in history. The venerable 
Abraham bears on his front a new promise and pro- 
phecy for the race : " In thy seed shall all the nations 
of the earth be blessed." God made a remarkable 
covenant with this patriarch, and twice assured him 
that, through his offspring, the world should receive 
distinguished blessings. How definitely he may have 
been informed respecting the manner in which the 
blessing was to come, we are not told ; but that he 



I.] PENTATEUCH. 27 

had some distinct yiew of the import of the promise 
seems evident, from the remark of him who was the 
blessing : " Abram rejoiced to see my day, and he 
saw it and was glad." 

The importance of the blessing was indicated by 
its universality. Abraham stood connected with no 
group of tribes or single division of the race which 
might be called "all the nations." Any other than 
a universal application of the promise is unnatural, 
puerile, and contrary to all authority, either Hebrew 
or Christian. The solemnly given promise has no 
significance, except in the diffusion of Christianity: 
regarding Christianity as a universal religion, grow- 
ing out of the Abrahamic covenant, the promise has 
the deepest significance ; henceforth the true religion, 
prophecy, and eventually Emmanuel, may be looked 
for in the Hebrew line. 

[Gen. 28: 14.] 

To the grand-son of Abraham, when a youthful 
exile, lying by night in the open fields, the same 
promise was renewed. Abraham's God is with Jacob ; 
he, too, is a marked man ; in his seed shall the na- 
tions be blessed. 

[Gen. 49 : 10.] 

Guarded by his father's God, through an eventful 
life, Jacob at length gathered around him a numerous 
family, and gave them his dying benediction. Ac- 



28 PENTATEUCH. [PERIOD 

cording to the custom of the ancients, his blessing 
was wrought into poetical form, that it might be the 
better remembered and preserved as the heir-loom of 
the family. With more than poetic inspiration the 
dying patriarch sung his farewell. History shows us 
that his song was a prophecy, delineating the fortune 
of his sons. These sons were to be the representatives 
of so many distinct, yet fraternal, confederate tribes. 
The patriarch saw, with far-searching vision, the lead- 
ing fact in each tribe's history. Judah, he says, will 
be a crouching lion, holding law and sceptre between 
his feet ; and he will maintain his authority until 
Shiloh, the peace-maker, come ; and around him shall 
the people rally. Shiloh has been variously construed 
as rest, peace, or a village of that name ; but various 
difficulties attend all such interpretations, and by 
them the passage looses its significance. All tradi- 
tional interpretation, Jewish, Samaritan, and Chris- 
tian, refers the term to Messiah, " that Lion of the 
tribe of Judah," whose advent led the angels to sing 
"Peace on earth." Thus interpreted, the passage 
becomes highly significant in the light of history ; it 
not only intimates that the promised seed must spring 
from the tribe of Judah, but that the blessing is to 
be revealed in a single individual ; that around him 
the people shall gather. He is therefore to be, in 
some sense, a leader or king, — but a peaceful king, 
giving the people rest. In this character we shall 



I.] PENTATEUCH. 29 

find Messiah often represented, his kingdom being 
depicted as the perfection of the theocracy. 

History informs us that Judah maintained his su- 
premacy through the whole history of the theocracy, 
and secured the capital of State in his territory. 
From him sprang the royal line, which retained at 
least limited authority, until from the same line 
sprang Christ, who peaceably founded a spiritual 
kingdom, into which all nations are gathering. 

[Numb. 24: 17.] 

From the nature of the remaining books of Moses 
we should expect few Messianic predictions in them ; 
only two will be specified. But the theocracy and 
the ritual established by Moses were more than pro- 
phecies ; they were the highest types and prepara- 
tives for the advent of Christ. 

Of questionable, though probable, Messianic im- 
port is this prediction of Baalam, " There shall come 
a star out of Jacob, and a sceptre shall rise out of 
Israel." 

That a star was used as an emblem of the Mes- 
siah seems probable, both from the primitive impostor 
who, claiming to be the Messiah, named himself 4w Son 
of a star," also from the visit of the eastern Magians 
to Bethlehem, following the star, at Christ's birth ; 
and from Rev. 22 : 16, where Christ is called the 
" bright and morning star." 
2 * 



30 PENTATEUCH. [PERIOD 

Baalam, the author of this prophecy, v/as from 
the east, probably from the same region as the Magi, 
who visited our Lord. He saw the star, " but not 
nigh." 

David may indeed be referred to, and probably is 
mediately, as a type of the Messiah, and as partially 
fulfilling the prediction. But if Sheth or Seth, as 
seems probable, refers to Seth the son of Adam, then 
the passage asserts the universal sway of that sceptre 
over the human race, an assertion which could not be 
fulfilled by David. Moab was used as a type of Is- 
rael's enemies generally; and the smiting of the 
corners of Moab by David may be an emblem of the 
subjection of the Gentiles to the Messiah. Doubtless 
there are other predictions having in this way an in- 
ferior allusion to David, and a higher one to Christ. 

[Dent. 18: 15—18.] 

In his Deuteronomy, or second giving of the law, 
Moses sought to prepare the people to go alone, as he 
was soon to be taken away. Amongst other admo- 
nitions he warned them against resorting to necro- 
mancy or divination ; and, for their comfort, assured 
them that they should not be left without further rev- 
elations by a true prophet. God would raise up one 
like himself, who should, under divine guidance, re- 
veal what might be needful for them. 

The Israelites could at that time conceive of no 
prophet greater than Moses. When it was said that 



I.] PENTATEUCH. 31 

one should be raised up like him, it was also implied 
that he should be both leader and teacher. As Moses 
stood between the people and God on Sinai, when this 
promise was first given, the thought would be implied 
that the coming prophet should also be in some sense 
a stand-between, or mediator between, God and the 
people. 

Tradition and history prove that both Samaritans 
and Jews, as also Christ and the New Testament 
writers, regarded this as one of the clearest and most 
indisputable Messianic Prophecies. 

Peter's and Stephen's use of this passage in Acts 
3 : 22, and 7 : 37, to prove that Jesus was the Mes- 
siah, shows that those to whom they spoke regarded 
it as certainly Messianic. 

Christ declared that Moses wrote concerning him, 
and explained to certain of his disciples the Messianic 
passages of the Pentateuch. And what passage if 
not such an one as this ? 

There may be an inclusive reference to all the 
prophets between Moses and Christ, as Christ is said 
to have spoken through them ; 1 Pet. 1 : 11. But 
to limit the reference to them alone, as a prophetic 
order, is ungrammatical, unnatural, and never was or 
could be so understood by the people, until modern 
ingenuity invented the hypothesis, in order to avoid 
finding here a prediction of Christ. None of the 
other prophets bore any striking resemblance to Mo- 
ses ; nor did the order as a whole stand in a similar 



32 PENTATEUCH. [PERIOD 

relationship to the people. The striking analogies 
between Christ and Moses are plain to every one. 
Regarding their personal history the coincidences are 
wonderful. Each of them was born under the reign 
of a tyrant, who sought his life, which was in each 
case wonderfully preserved ; each renounced the rich- 
es and authority of the world, preferring poverty and 
suffering with the people of God, to a temporal 
crown ; each was opposed by the people whose good 
he sought, yet in the end effected their deliverance ; 
each was distinguished for meekness and humility ; 
each stood at the head of his age, and introduced a 
dispensation of law and religion ; each in a sense 
exercised the same functions of Prophet and King, if 
not of Priest. Many of their miracles and works 
were similar ; and, above all other similitudes, each 
acted the part of mediator between God and man. 
In this most important particular, Christ only resem- 
bled Moses, or rather Moses resembled none but 
Christ. 

This brings us through the Pentateuch. We see 
the prophetic intimations of a God-man brightening. 
From the promise of triumph for the woman's seed, 
we have gone along, step by step, till we have found 
the nation and tribe from which the victor shall 
spring ; we have also received intimations of the of- 
fices he shall exercise. He is to be a peaceful King ; 
he is also to be a Prophet-leader, and, in some sense, 
a Mediator between God and man. All these predic- 



I.} PENTATEUCH. 33 

tions history teaches us were wonderfully realized in 
a historical character who appeared upon the stage 
of human action more than fourteen hundred years 
after Moses' death. Who can describe as well and 
confidently the highest leader and teacher of our race 
who shall appear fourteen hundred years from this 
date ? 

With the exit of Moses, Revelation paused. To 
the fruitful summer of his age succeeded a long win- 
ter. For the next centuries, Israel may ruminate 
upon what Moses left : busied in their new settlement, 
with the Pentateuch to study, the moral law as the 
basis of their government, and the ceremonial law to 
guide their religious life, the people will, for some 
generations to come, stand in no special need of fur- 
ther revelations. 

When spring returns, and an era of new develop- 
ments dawns upon the nation, we shall see these 
shoots of Messianic promise budding and sending 
forth new branches and foliage. 



PERIOD II. 

MESSIANIC PSALMS 



The age of David was one of revolution and crea- 
tion. Under him the theocracy was firmly consoli- 
dated, and the throne of Israel established ; he also 
marked a new epoch in sacred literature. With him 
began the period of lyrical poetry, which produced 
the central arch of the ancient scriptures. 

As the heralds of new eras and leaders of great 
events are the men through whom promises of the 
Divine One come, we naturally look to David for a 
new revelation. 

And we find that he became at once the prophet, 
type, and progenitor of the man of promise. His 
toils and struggles for the crown, and afterward in 
subduing the enemies of Israel, — his final triumph 
and successful reign, — and the firm basis on which he 
planted his throne, — afforded a rich fund of imagery 
from which to elaborate new pictures of Messiah. 

That David exercised the prophetic gift and wrote 
of Christ can not be questioned by any one who re- 



MESSIANIC PSALMS. 35 

ceives Christ and Peter as safe interpreters of scrip- 
ture. The former, speaking of his relationship to 
David, asks the Jews how, " David could in spirit 
[i. e., by inspiration] call him Lord, if he was his 
Son?" Peter says of him, "Being a prophet, and 
knowing that God had sworn that he would raise up 
Christ to sit upon his throne," &c. And certainly 
the life of Christ affords many confirmations of Da- 
vid's prophetic gift, by fulfilling many striking pas- 
sages of his composition. The sweet Psalmist of 
Israel himself said, "The spirit of the Lord spake 
by me, and his word was upon my tongue." 

It need not be shown in what respects David was 
a type of Christ ; the later prophets will tell us of the 
"Branch of David," whose triumph and reign will 
show the likeness. The first intimation that David 
was to be the actual progenitor of Christ was given 
by Nathan. 

[2 Sam. 7 : 16.] 

This passage is at once a new manifestation of the 
Messianic idea, and a fit introduction to the Davidic 
scriptures. As an encouragement to David for his 
pious determination to build a house for the Most 
High, a special message is sent by his faithful moni- 
tor, Nathan. Speaking of the establishment of the 
throne in David's family, the prophet suddenly runs 
forward through the unborn ages, and makes the un 



36 MESSIANIC PSALMS. [PERIOD 

limited promise that his house, kingdom, and throne, 
" shall be established forever." The emotion of 
David, upon receiving this announcement, and the 
allusions made to it in other scriptures, show that 
"forever" was understood literally. And we may- 
regard it as the first definite prediction of the eter- 
nity of Messiah's kingdom,' — as a prolongation of 
the kingdom of David. 

David is of the tribe of Judah, from which Shiloh 
is to come ; the throne of David is to be imperishable : 
then the Anointed must spring from David's line. 
We have therefore a new name added to the grow- 
ing genealogy of the Prince of Peace ; another gol- 
den link is found in the chain that guides to the 
Redeemer. 

We come now upon a style of composition alto- 
gether different from the plain, concise, straightfor- 
ward writings of Moses* The passages which are be- 
lieved to be Messianic bear the general characteristics 
of sacred song ; the imagery is mainly taken from 
the experience of David in his various vicissitudes of 
adversity and prosperity. Hence many passages may 
be applied to David as well as to his great Successor. 
In some places it is difficult to determine whether the 
picture was designed to describe the type or the ante- 
type. Often the bard begins apparently to sing his 
own joys or sorrows, and, ere he is aware, the divine 
impulse bears him away and aloft to sing of the Man 
of Sorrows or the King of Glory. In such cases, 



II.] MESSIANIC PSALMS. 37 

the Messiah is described in terms which only more 
than describe the Prophet. 

The exegetical processes by which the Messianic 
claim of specific passages is determined cannot be 
here presented. Results alone can be admitted into 
this brief survey ; those who would test the processes 
must refer to more extended works. 

Gathering together these flowers of prophetic song, 
we find two distinct colors, the red and the white roses 
of prophecy. In accordance with the character of 
that Prince to whom they belong, the red and the 
white are blended ; but it may be more satisfactory 
to separate them in our analysis. 

We find a number of psalms which represent the 
subject, whom we name Messiah, as enduring all con- 
ceivable toils and sufferings while he struggles against 
implacable enemies. These we may call the red 
flowers, which tell of contest and blood ; and they 
give us a new insight into the history of that Prince 
for whom we seek: they hint that He who is to 
" bruise the serpent's head," and establish a per- 
petual, peaceful kingdom, will do it by contest ; will 
enter into sympathy with our race by sharing its toils 
and miseries. 

The other class of Psalms describe the hero in 
triumph and glory. In them he appears as a mag- 
nificent Ruler, King of nations, or, at times, as a 
Priest of illustrious order. The completeness of his 
4 



38 MESSIANIC PSALMS. [PERIOD 

victory, the universality of his dominion, and the wil- 
ling homage of the nations are minutely delineated. 
The divine element also of Messiah's character here 
clearly appears. He is " Son of God," in a new and 
peculiar sense. All these, it will be noticed, are new 
features in the advancing portrait. 

It seems more natural to take up first those psalms 
which describe the hero in humiliation, contest, and 
struggle, before he attains the crown. In these songs 
of sorrow the imagery is taken from the sufferings of 
a pious Israelite, say David, who seeks to live a godly 
life in the midst of wicked enemies. Keeping in 
mind that we are studying poetry, we shall not expect 
to find every phrase and figure literally fulfilled in 
Messiah. The general scope and import of a whole 
piece should rather be regarded. Still, we shall at 
times be startled to find that what seemed a figure, 
comes out in the fulfilment as literal fact. Often 
some one specific trait marks a whole paragraph or 
psalm as Messianic. 

The dramatic style is prominent in some places. 
At times we have the Man of Sorrows uttering sadly 
his own grief ; then suddenly Jehovah himself steps 
upon the stage, and we listen to the voice of the Eter- 
nal honoring his Son. 

[Psalm 16.] 

A Holy One in the abyss of suffering expresses his 



II.] MESSIANIC PSALMS. 39 

confidence in the goodness and power of God to 
deliver him. Though about to die he will " rest in 
hope;" for, says he, " thou wilt not leave my soul in 
Sheol, neither wilt thou suffer thine Holy One to see 
corruption. Thou wilt show me the path of life : in 
thy presence is fulness of joy." 

The general drift of the psalm is doubtless expres- 
sive of some scene in David's experience. And until 
the fulfilment of the latter part in Christ, the inter- 
pretation must have been difficult ; hence the Jewish 
legend, that the body of David did not corrupt in the 
grave, and would not till the resurrection. Peter, in 
Acts 2 : 26 — 32, gives us the true interpretation. Quo- 
ting the passage, he remarks that David as a prophet 
here " spake of the resurrection of Christ, that his 
soul was not left in hell, neither his flesh did see cor- 
ruption." Paul, in Acts 13 : 35 — 37, refutes the 
legend respecting David, and declares the prediction 
fulfilled in Christ. Taking this interpretation of 
Peter and Paul, we find here our first intimation of 
the bitter sufferings and death of that Holy One who 
was to come. He must enter the dark realm of Sheol 
ere he passes up the path of life into the presence 
of joy and pleasures. What a glance is this into that 
cup of humiliation which the Holy One must drink. 
To what a length was the Psalmist borne in his tear- 
ful yet joyful soliloquy, to utter thus the great truth 
of a dying Lord, and of his resurrection. 



40 MESSIANIC PSALMS. [PERIOD 

[Psalm 40.] 

The subject of this psalm contemplates the suffer- 
ings he had incurred and the deliverance wrought for 
him, mentions the reasons of his condescension, rejoi- 
ces that he has introduced salvation, and supplicates 
support and comfort in the bitter trials yet before him. 

The interpretation turns upon verses 6 and 7, the 
import of which seems to be this : sacrifices and offer- 
ings not being sufficient to atone for sin, I have come 
in fulfilment of prophecy to obey the law and preach 
righteousness. 

These words are evidently not referable to the 
Psalmist himself. When did David learn that sacri- 
fices were unacceptable to God, and instead of them 
offer himself ? Or where in the volume of the book, 
which must be the Pentateuch, was it written of David 
that he should come to fulfil the law and preach 
righteousness ? 

The stress of the passage lies upon the obedience, 
which should be an acceptable offering for sin. Notice- 
able also is the dignity of the person. He descends 
to obey, to receive a body, and to preach righteous- 
ness. The obedience of this individual, his work and 
sufferings, are to supplant sacrifices and offerings. He 
will therefore be Redeemer. He must be God-man. 
So the author of Hebrews 10 : 5, etc., interprets : " Lo, 
I come to do thy will, God . . . By the which will we 
are sanctified through the offering of the body of 
Jesus Christ, once for all." He it is who comes to 



II.] MESSIANIC PSALMS. 41 

fulfil the prediction in the Book. This use of the 
passage shows that the Hebrews themselves regarded 
it as certainly Messianic. 

The Septuagint and New Testament version of 
the phrase, " mine ears hast thou opened," is here 
retained as being the probable import of these words, 
without the figure. Opening the ears was significant 
of attention and obedience. To offer an atonement 
that should take the place of sacrifices would of 
course require a body. Hence probably the Seventy, 
from whose translation Paul quotes, rendered it, " a 
body hast thou prepared me." Some other reason 
now unknown may have existed for this translation. 
It has at least the sanction of the writer of Hebrews. 
Hence we may regard this as the first definite predic- 
tion of the divine incarnation. Some one, foretold in 
the scriptures that were written before the time of 
David, is to receive a body, fulfil the divine law, and 
preach righteousness. 

Reading in the 12th verse calamities for " iniqui- 
ties," according to the better translators, we find in 
the whole psalm nothing inconsistent with the char- 
acter of Christ in his hours of sadness, when he cried 
to God for help to do his will. But the psalm can be 
referred to no other person without evident inconsis- 
tency. 

[Psalm 22.] 

The agony of the pious sufferer reaches its climax 
4* 



42 MESSIANIC PSALMS [PERIOD 

in this saddest of songs. The writer must have 
seemed to hang upon the cross in the place of the 
dying Redeemer to have delineated so truthfully that 
great transaction on Calvary. 

No scene in the life of David, or of any other 
man, save him who hung between the thieves on Gol- 
gotha, approaches to a fulfilment of this picture. 
Aware of this, objectors have suggested that the 
Psalmist personifies the people of Israel. But the 
marks of individuality are too striking to admit this 
suggestion, which has indeed nothing in its favor. 

Had we no fulfilment in view we might regard the 
whole of the first part of the psalm to the twenty- 
first verse as a poetical delineation of the thoughts 
and words of a pious man suffering the agonies of death. 
But in the death of Christ occur so many verifica- 
tions of specific and peculiar thoughts that figure 
gives way to striking fact. 

Take such expressions as the following, and read 
them in connection with the narratives of Jesus on 
the cross. Who does not seem to hear the agonized 
Jesus crying out, in the words of the first verse of this 
psalm, " My God, my God, why hast thou forsaken 
me?" In that bitter hour, when the Father seemed 
to have left him, his own grief, and not the remembered 
prediction, must have called forth this exclamation, 
yet so it was written. " All they that see me laugh 
me to scorn ; they shoot out the lip, they shake the 
head, saying, He trusted on the Lord that he would 



IT.] MESSIANIC PSALMS. 43 

deliver him ; let him deliver him, seeing he delighted 
in him." Matthew says, " They that passed by reviled 
him, wagging their heads, and saying, if thou be the 
Son of God, come down from the cross : he trusted in 
God ; let him deliver him now, if he will have him : 
for he said, I am the Son of God." Does any one 
believe that these revilers knew that they were fulfil- 
ling David's prediction ? God " makes the wrath of 
man to praise him." " I am poured out like water, and 
all my bones are out of joint :" what words more 
expressive of the relaxing frame suspended for long 
hours by the nailed hands and feet ? " My tongue 
cleaveth to my jaws :" in that burning thirst which 
comes upon the victim of crucifixion as the blood 
ebbs away, Jesus cried out, " I thirst." 

"They pierced my hands and my feet." The 
best authorities tell us. that in crucifixion the hands 
and feet were generally nailed, not tied, to the cross. 
That this was the case with Christ appears from the 
remark of the sceptical Thomas, " except I shall see 
in his hand the print of nails, and put my finger into 
the print of the nails, I will not believe." And from 
the remark of Jesus, which so humbled Thomas," 
"Reach hither thy finger, and behold my hands." 
"Behold my hands and my feet that it is I myself." 

This plainly refers to a kind of execution which 
was unknown in Palestine in the days of David, cru- 
cifixion having been introduced centuries afterwards 
by the Romans. 



44 MESSIANIC PSALMS. [PERIOD 

" They part my garments among them and cast 
lots for my vesture." We here seem to see Jesus 
looking down from his cross upon the soldiers as they 
divide his under-garments and gamble for his coat. 
" These things," says John, u the soldiers did."' 

And surely neither the soldiers, nor the infuriated 
Jews, had any thought of fulfiling prophecy in this 
matter. Had it occurred to them that they were 
thus crucifying the promised Messiah they would 
have shrunk in terror from the deed. 

And who but that Spirit, to whom the future is as 
the present, could have thus delineated in the days of 
David the minute particulars of a crucifixion scene ? 

Many expressions — such as, " Strong bulls of 
Bashan have beset me round," " Dogs have compas- 
sed me," &c. — are evidently common figures, expres- 
sive of the pressure of enemies ; for such we need 
not seek a particular fulfilment. But this is not the 
case in such specifications as, " They pierced my 
hands and my feet." 

The whole passage is an apt representation of 
the struggles of soul endured by him " who, in the 
days of his flesh, offered up prayers and supplications 
with strong crying and tears." 

After this doleful soliloquy, from the twenty-sec- 
ond verse and onward, as if cheered by a new prom- 
ise and hope, the speaker, in a tone agreeing well with 
the general spirit of Christ, tells how he will prove 
his gratitude to God for support and comforts ; and 



II.] MESSIANIC PSALMS. 45 

speaks of the conversion and ingathering of the Gen- 
tile nations, in a style appropriate only to him who 
broke down the Jewish partition, and brought in 
" other sheep not of the Hebrew fold." 

[Psalm 69.] 

This psalm is worthy of our attention in this con- 
nection, though its allusion to Messiah is not so cer- 
tain as that of the preceding. The general spirit 
and tone are the same as in the above ; and some 
particular passages receive in Christ a marked fulfil- 
ment. 

Take the following ; " I am become a stranger 
unto my brethren, and an alien unto my mother's 
children." The Evangelists tell us respecting Christ 
that " neither did his brethren believe in him/' 
before his crucifixion. Again: " The zeal of thine 
house hath eaten me up ;" the disciples regarded 
the zeal of Christ in expelling the hucksters from 
the Temple a fulfilment of these words. " The re- 
proaches of them that reproached thee are fallen upon 
me," referred to Christ, in Romans 15 : 3. " They 
gave me also gall for my meat ; and in my thirst they 
gave me vinegar to drink." Matthew says that they 
gave to Christ, at his crucifixion, " vinegar mingled 
with gall." 

These particulars might indeed be fulfilled in 
another than Christ; and hence taken alone might 
be of doubtful allusion ; but coupled with the preced- 



46 MESSIANIC PSALMS. [PERIOD 

ing psalms one can scarce doubt that they refer to 
the same person. 

Glancing back now over these few psalms, what a 
picture do they give of the work and experience of 
Emmanuel in his incarnate life ! He will come to do 
the divine will, atone for sin, and preach righteous- 
ness. But he shall be opposed, persecuted, and cru- 
elly murdered. This then shall be the experience of 
the Divine One when he comes down to redeem our race. 

But shall the enemies of the Anointed triumph ? 
Where then is the victory, the kingdom and reign of 
peace, the world-wide blessing? Is our world so 
debased that even a God-man can not stem the tide 
of ruin ; that whoever enters into organic connection 
with the seed of Adam must be borne to the general 
doom, though he were divine ? Is there only contest 
and death before the Christ ? 

Contest like this ends but in victory. He "who 
goes forth weeping, bearing precious seed, shall doubt- 
less come again singing, bearing his sheaves with 
him." Messiah will exemplify the universal law of 
progress and triumph, from toil and sorrow, to rest 
and joy, through Sheol up to the presence of joy and 
pleasures immortal. 

The sweet Psalmist had also more cheering vis- 
ions of the Prince of Peace. He sang pagans as well 
as dirges. Let us turn now to a class of prophetic 
songs of another spirit, and learn what visions David 
may have had of his exalted Son and Lord. 



II. ] MESSIANIC PSALMS. 47 

Of this class there are several, which so evidently 
refer to the same person that, if the Messianic char- 
acter of one be admitted, the others may be received 
upon the same evidence. 

[Psalm 2.] 

The second psalm presents the hero as it were in 
his transition from submission and humiliation to com- 
mand and conquest. The Psalmist sees, in vision, 
Jehovah appointing and proclaiming as King his 
anointed Son ; while the hostile nations of the earth 
in mob-violence rage around him. The several char- 
acters are presented to us in vivid, dramatic style. 
The Prophet first asks the cause of the rage and 
tumult of the nations, quoting their furious exclama- 
tions in their own language ; and then warns them of 
their folly in those terrible words of divine mockery, 
"He that sittethin the heavens shall laugh ; the Lord 
shall have them in derision!" l^ext, the voice of 
God is heard declaring to them, " I have set my 
King upon my holy hill of Zion." Then the Anoin- 
ted steps forth and utters his own commission, " The 
Lord (Jehovah) hath said unto me, Thou art my Son : 
this day have I begotten thee." The psalm closes 
with an admonition to the kings and judges of the 
earth to submit wisely and meekly to, and rejoice in, 
the rule of Him whose wrath is consuming ; but who 
will bless all those who put their trust in him. 



48 MESSIANIC PSALMS [PERIOD 

We find Jehovah here calling this King " Son," 
in an emphatic and peculiar sense. He is begotten, 
not simply appointed, King. As a son, begotten of 
God, he must partake of the divine nature. Kings 
are admonished to fear him as they would fear God him- 
self. The nations to the uttermost parts of the earth, 
not the tribes to the ends of Palestine, are given to him 
for a possession. Rebellion against him is regarded as 
rebellion against Jehovah. All this is appropriate if 
referred to Christ, and inappropriate if referred to 
David, Solomon, or any of their successors, save 
Christ. 

Peter saw the fulfilment of the first verses of this 
psalm in that first storm of persecution, headed by Jews 
and Romans, which crucified his Lord, and laid the 
disciples under the anathema of the Sanhedrim, Acts 
4 : 25 — 27. And that persecution has been in effect 
often repeated in the history of Christianity. Against 
what else have kings and nations so fiercely raged 
as against the rule of this Anointed ? 

In Hebrews 1 : 5, the phrase, " Thou art my Son," 
is quoted to prove Christ's superiority over the angels. 
(See also Hebrews 5 : 5.) The objection sometimes 
urged that the crushing rule of the iron sceptre, 
depicted in verse 9, is inconsistent with the idea of 
the Prince of Peace, is groundless. He is Prince of 
Peace only to those who will be at peace with him. 
To the enemies of peace he is always represented as 
terrible. That ideal of incarnate meekness and 



II.] MESSIANIC PSALMS. 49 

benevolence, Jesus of Nazareth, uttered the most 
withering denunciations ever breathed against the 
wicked. Think of that burning sea in which Dives 
was tormented, and of the " outer darkness," the 
" wailing and gnashing of teeth," where " their worm 
dieth not, and the fire is not quenched." The flesh 
creeps with horror at such pictures as he drew by a 
few terrible words. "It is a fearful thing to fall 
into the hands of " an angry God, and " Gcod is angry 
with the wicked." The dashing iron sceptre becomes 
the avenger of broken law and scorned mercy. 

[Psalm 110.] 

Of the same import with the above is psalm 110. 
Both the superscription and the imagery mark the 
piece as of David's composition. David therefore, 
the human head of the theocracy, declares that Jeho- 
vah offers to share his throne with this person whom 
David himself calls Lord : " Jehovah said unto my 
Lord, sit thou at my right hand." This intimates a 
more than human personage. 

The fourth verse demands peculiar notice. We 
have already had some intimation that the Messiah 
would atone for sin. Here his priestly office is dis- 
tinctly asserted, and the exalted character of his 
priesthood intimated. " The Lord hath sworn, and 
will not repent, Thou art a priest forever after the 
order of Melchizedec." This is peculiar, from the 
fact that the regal and sacerdotal offices were never 
5 



50 MESSIANIC PSALMS. [PERIOD 

united in the theoracy, unless by wicked usurpers in 
degenerate times. David and Solomon were great 
kings, but not priests. This person is to be both king 
and priest. 

His priesthood is also to be not Aaronic, but Mel- 
chizedec-like. The peculiarity of Melchizedec was 
that, in connection with the regal power, he exercised 
an independent priesthood, to the duration of which 
there was no defined limit. The inference is that 
this priesthood may be eternal. " Thou art a priest 
forever." Hebrews 6 : 20, and 7th chapter, show the 
pertinence of this as a representation of the priest- 
hood of Christ. 

The remaining verses of the psalm describe the 
hero in the victorious pursuit of his enemies, and his 
supreme sway over the nations. The word rendered 
Lord in the fifth verse, Adonai, intimates the divinity 
of this rega-l priest. 

The last verse gives a vivid picture of his conquests 
under the figure of a warrior pursuing an enemy, in 
his haste stopping to drink from a brook in the way, 
and rising refreshed for more vigorous pursuit. To 
those who find here indications of a vindictive spirit it 
need only be remarked that the spiritual contests and 
triumph of Christ are frequently depicted by such 
figures. 

Many New Testament allusions indicate that the 
psalm was in the days of Christ regarded as undoubt- 
edly Messianic. Christ himself declares that David, 



II.] MESSIANIC PSALMS. 51 

under the guidance of the Spirit here called Messiah 
" Lord/' intimating his divine nature. Matt. 22 : 41, 
etc. Peter, Acts '2 : 34-36, assures the " house of 
Israel" that the Lord, spoken of in this psalrn, is 
"That same Jesus whom ye have crucified." 

[Psalm 45.] 

Psalms 45 and 72 present the Anointed as settled 
in his peaceful kingdom and court with all the 
emblems of royalty about him. The subjection, 
suffering, and sorrow, the toil and contest are past. 
The victory is achieved. The reign of peace has 
begun. 

The heart of the Psalmist overflows as he proceeds 
to delineate, in the highest vein of oriental poetry, 
the magnificence of Messiah's court. " Thou art 
fairer than the children of men : grace is poured into 
thy lips." " Gird thy sword upon thy thigh, most 
mighty, with thy glory and thy majesty. And in 
thy majesty ride prosperously, because of truth and 
meekness and righteousness." " Thy throne, God, 
is forever and ever." " Thou lovest righteousness 
and hatest wickedness : therefore, (0) God, thy God 
hath anointed thee with the oil of gladness above thy 
fellows. All thy garments smell of myrrh and aloes 
and cassia, out of the ivory palaces, whereby they 
have made thee glad." 

In accordance with oriental views, the grandeur 
of the king is in part displayed by the number and 



52 MESSIANIC PSALMS. [PERIOD 

beauty of the females that surround his court. 
" King's daughters were among thy honorable wo- 
men." Among them one shines pre-eminent. " Up- 
on thy right hand did stand the queen in gold of 
Ophir." 

The voluptuous imagery of this description has 
caused many to regard the psalm as an epithalamium 
written upon the marriage of Solomon to Pharaoh's 
daughter. 

But the description of the king by no means 
suits Solomon, who was never a warrior as this 
favored one had been. Nor does the picture of the 
queen suit the daughter of Pharaoh, especially in 
the particulars of the sixteenth and seventeenth 
verses. 

Eeferring the psalm to Christ, it is all in accord- 
ance with other poetical representations of him and 
his bride, the Church. 

The superscription, for the sons of Korah, marks 
this psalm as one designed for the public worship of 
the sanctuary. It is Maschil, a devout poem or 
hymn. This refutes the epithalamium theory. No 
mere nuptial song would be admitted into the public 
worship of God. To deny the genuineness of the 
superscription is a mere device, the genuineness of 
the whole psalm might as well be denied. 

The writer of Hebrews uses verses 6 and 7 of this 
psalm to prove the superiority of Christ over the 
angels. And his use of the term God, as applied to 



H.] MESSIANIC PSALMS. 53 

him, is such as to indicate his divinity. He renders 
it by Theos, God. " Thy throne, God, is forever 
and ever. God, thy God hath anointed thee, etc. ,, 
There is an evident absurdity in any interpretation 
yet given which seeks to evade the divinity here 
ascribed to this sovereign Lord. 

[Psalm 72.] 

Altogether similar to the foregoing is this seventy- 
second psalm. The imagery of the poem is evidently 
borrowed from the peaceful reign of a righteous king, 
say Solomon. 

We may suppose it to have been written by David, 
near the close of his life in contemplation of the 
reign of Solomon, just now commencing under most 
happy auspices. Full of the glowing thoughts in- 
spired by the prospects of his son, and the promises 
of eternal dominion in his line, David is borne on by 
the Spirit of inspiration to depict the reign of that 
greater Son of whom Solomon was but a type. 

" He shall come down like rain upon the mown 
grass ; as showers that water the earth. In his days 
shall the righteous flourish ; and abundance of peace 
so long as the moon endureth. He shall have domin- 
ion also from sea to sea, and from the river unto the 
ends of the earth. . . All kings shall fall down before 
him ; all nations shall serve him. . . Prayer also shall 
be made for him continually ; and daily shall he be 
praised. . . His name shall endure forever ; his name 

5* 



54 MESSIANIC PSALMS. [PERIOD 

shall be continued as long as the sun ; and men shall 
be blessed in him : all nations shall call him blessed.' ' 
Here is an evident allusion to the promise made to 
the patriarchs, in whose "seed all the nations of the 
earth should be blessed." 

Who can imagine a more beautiful and consistent 
picture of the perfect reign of Christ than this psalm 
presents ? A picture not realized, and not to be 
realized in any other reign. Zechariah, 9 : 10, quotes 
the eighth verse of the psalm in his description of the 
extension of Messiah's kingdom, " And his dominion 
shall be from sea even to sea and from the river even 
to the ends of the earth." 

[Psalm 8.] 

We may appropriately close this survey of the 
Messianic Psalms with the devout reflections of 
David; when under the starry heavens, looking up 
to those sailing worlds of light, and viewing them as 
monuments of the Creator's greatness, in contrast 
with his condescension to the littleness of man and 
earthly things, he exclaimed, " What is man that Thou 
art mindful of him ? and the son of man that Thou 
visitest him?" 

According to the writer of Hebrews, 2 : 6-9, the 
Psalmist here threw himself forward to the contem- 
plation of man as reclaimed and restored to his 
primeval dignity by that great ideal of humanity, 
and revelation of Deity, that was to come in his regal 
descendant and Lord. 



II.] MESSIANIC PSALMS. 55 

Under types drawn from the dominion given to 
man in his original state, he describes the eternal 
dominion promised to that Son and Lord who is to be 
" crowned with glory and honor." 

What, indeed, is man that he should be exalted to 
a participation of the divine dominion ? that the 
great God should come down and fellowship so low a 
creature ? We can only say with the Psalmist, " 
Lord, our Lord, how excellent is thy name in all the 
earth."- 

So much the "sweet Psalmist" adds to the pro- 
phetic idea of Messiah. Looking back we see a 
marked advancement in the development of this sub- 
ject. David has set forth distinctly the doctrine of 
the humiliation, suffering, and sorrow of the Re- 
deemer ; his eternal priesthood ; and the triumph and 
splendor of his final reign. 

Here again drops the veil over the visions of 
prophecy. Unless the " Wisdom" of Proverbs refers 
to Christ, which is doubtful, we have no other addi- 
tions to Messianic literature in this period. The 
lyric age closed with Solomon. The theocracy had 
now reached its zenith and brought forth its choicest 
earthly fruit. The book of Psalms is the whole of 
religion and theology set to music. 

Two hundred years the world may now rest and 
live upon the products of this fruitful period. Some 
new crisis must arise in the theocracy to call forth a 
new dispensation of revelation. Some other great 



56 MESSIANIC PSALMS. [PERIOD 

spiritual leader or leaders must appear before we can 
get to another Pisgah. 

The theocracy having reached its culmination, in 
a temporal aspect, and blossomed out in immortal 
song, begins henceforth to ripen, and exhibit the 
yellow leaf. The next crisis comes in storm and 
darkness. But at evening time, for the true people 
of God, " there shall be light/' 



PERIOD III. 

BOOKS OF THE PROPHETS 



From the sweet melodies of the Psalmist we turn 
to the less melodious but sublimer strains of the seers 
who wrote in less hopeful times. 

Abraham, Moses, and David exercised the pro- 
phetic gift; but, excepting Moses, they were not 
prophets in the technical sense. What we call dis- 
tinctively the prophetic order seems to have been 
founded by Samuel, 'about 1100 years B. C, and to 
have continued until the death of Malachi. Their 
proper and professional vocation was that of religious 
teachers. They were the preachers of their age. 
On account of the theocratic form of government they 
were also directly engaged in what may be called the 
politics of their nation. Many of them were also 
sacred poets of a high order. Pious, energetic, far- 
seeing, and eloquent, they were noble guardians of 
religion, and apt media for supernatural revelations. 

During the first centuries these devout heroes 
were mainly occupied with the immediate interests 



58 THE PROPHETS. [PERIOD 

of their people and made slight additions to the canon. 
If they gave Messianic predictions, no record of them 
has been preserved, excepting the promise of Nathan 
to David. 

The first prophetic books date from the reign of 
Uzziah, 800 B. C. From 800 to 700 B. 0. has been 
well called the golden age of prophecy ; the age of 
Joel, Hosea, Isaiah, Amos, Micah, and Nahum, than 
whom no more eloquent human teachers have ever 
spoken or written. 

In the Psalms we found the Messianic predictions 
mostly embodied in language and imagery drawn from 
the experience of the writer. Henceforth we shall 
see less of the writer, but more of the age and its 
wants. The Psalmist would be called in common 
criticism a subjective writer ; the later prophets more 
objective. 

Entering upon the study of these books we discov- 
er, at once, that the resplendent throne of David and 
Solomon has begun to crumble. Abuses, corruptions, 
divisions, and revolutions have passed like a wither- 
ing simoom over the once fair kingdom. A humiliating 
subjection and galling servitude stares in the face of 
the theocracy, which seems decadent, fast rushing to 
the abyss. 

The declension of the theocracy is in itself proof 
of degeneracy and consequently of divine displeas- 



III.] THE PROPHETS. 59 

ure. A prominent task of the prophets is to reprove, 
warn, and threaten the nation for its sins. They 
portray, in darkest colors, the coming judgments. 
Yet ever the thunder-cloud is bordered with light. 
Mercy-drops mingle with the hail of wrath. Over 
the din of doom rise ever and anon some sweet notes 
of the eternal harmony and love. They who tell of 
direst judgment tell also of the divine Redeemer. 
Standing above the ruins of throne and temple 
the prophet points his nation forward to Him who 
would be greater than Solomon, greater than the 
temple, and whose priesthood and dominion would be 
eternal. 

The prophecies of this period, in connection with 
the judgments sent upon the theocracy, were de- 
signed to turn the people, first from idolatry and then 
from despondency, to the exercise of a purer faith in 
God and his promised Son. The several predictions 
receive their coloring and specific forms from this 
general aim, modified in each case by the peculiar 
circumstances of those to whom the prophecy was 
first given. Parts of the same prophecy differ in 
some cases according as the prophet has more or less 
regard to the state of affairs among his people. Thus 
the second part of Isaiah, being a revelation of the 
Messiah's character and work designed rather for the 
study of all ages than for the people and the times 
of the prophet, differs materially from the first part 
which was designed particularly for the age preceding 
the captivity and restoration. 



60 THE PROPHETS. [PERIOD 

As we have already attained a quite definite out- 
line of the person and work of Messiah, we shall not 
find hereafter that progressive development which has 
characterized preceding predictions. What is now 
needed seems to be to fill up this outline, and by 
"line upon line" keep it before the world until it 
shall take full possession of the theocratic people and 
awaken an irrepressible desire and expectation of the 
advent of the God-man. The unity of the several 
predictions must be sought mainly in their common 
aim, to prepare for the advent, and in the history of 
the Hebrew people which we cannot now follow in 
detail. 

On this account the predictions as here presented 
must appear somewhat fragmentary and disconnected. 
The reader will keep in mind that we are passing in 
a few pages over the history of ages, and that too of 
remote ages chronicled only by this brief Hebrew 
Book. If in these dim periods we can find here and 
there a footprint of Emmanuel we should be satisfied. 
The unity of these predictions is the unity of a 
star which rises and sets and rises again, and shines 
now clearly, then dimly, and then again is hidden by 
clouds. No fault of the star that we cannot always 
see it ; fixed up there in its brightness it shines for- 
ever ; we, in our darkness and revolutions, see it but 
seldom. But if this Star of Jacob goes not out, but 
shines on through succeeding centuries, on through 
unknown eternities, we may follow in confidence 



in.] joel. 61 

assured that it slimes with no borrowed lustre. The 
periods of eclipse and clouds are no more than man 
needs to give virtue to his faith. Were Christ always 
in full view, the miracle of his revelation would seem 
to cease, and faith would die. 

JOEL. 
[Joel 2: 28—32.] 

The chronology of the minor prophets is uncer- 
tain, except when indicated by their writings. The 
golden era of prophecy, of which we now treat, 
called also the Assyrian period, was probably heralded 
in by the dark, majestic strains of Joel. He comes 
like the leader of God's great army, full of bodeful 
cries and omens of ill. God will terribly punish his 
rebellious people. But upon their repentance he will 
also stay his judgments, scatter their enemies, and 
send them the former and the latter rain, fill their 
floors with wheat and their vats with wine and oil. 

From this breath of promise the Spirit lifts up 
the gloomy bard to utter a promise of the greater, 
spiritual rain of the last times. " And it shall come 
to pass afterward that I will pour out my spirit upon 
all flesh: and your sons and your daughters shall 
prophecy, your old men shall dream dreams, your 
young men shall see visions. And also upon the ser- 
vants and upon the handmaids in those days will I 
pour out my spirit." 

The above must be regarded as a prediction of 

6 



62 JOEL. [PERIOD 

some signal development of the prophetic spirit, 
linked, as the following passage shows, to some great 
crisis in the world's history. " And I will show 
wonders in the heavens and in the earth, blood and 
fire and pillars of smoke. The sun shall be turned 
into darkness and the moon into blood, before the 
great and terrible day of the Lord come." 

The Spirit was given largely in the age of Joel, 
but nothing like a fulfilment of this promise occurred 
until the Pentecostal revival, where Peter saw the 
beginning of its fulfilment, when the cloven tongues 
began to vibrate amongst "Parthians, Medes, and 
Elamites, and the dwellers in Mesopotamia, Judea, 
Cappadocia, Pontus, Asia, Phrygia, Egypt, Lybia, 
and Cyrene, and strangers of Rome, Jews and pros- 
elytes, Cretes and Arabians." Acts 2: 1 — 21. 

We have then, in Joel, no direct prediction of 
Messiah, but, according to Peter, a striking picture 
of his times ; a picture partially fulfilled in the days 
of Peter, partly since his day, and partly to be yet 
fulfilled. 

The sympathy of nature with God's great spirit- 
ual movements received a partial exemplification at 
the time of the crucifixion and the destruction of 
Jerusalem, when " blood and fire and pillars of 
smoke " seemed to hang iif the angry heavens. But 
a more complete fulfilment may be expected ere the 
"new heavens and earth" appear. 

The outpouring of the Spirit upon " servants and 



III.] HOSEA. 63 

handmaids " strikingly intimates the leveling influ- 
ence of Christianity which makes no distinction of 
high or low, bond or free. And such a dispensation 
of the Spirit is ever regarded as a characteristic of 
the last times. Thus the first seer, who warned his 
people of the judgments which were rising in the far 
horizon, caught also a glimpse of that sun of mercy 
that should rise behind the storm. 

HOSEA. 
[Hosea2: 16—25; 3: 5; 11: 1. 

Cotemporary with Joel and of kindred spirit and 
aim is the earnest Hosea. The fire that burns in his 
bosom is kindled by the contemplation of Israel's 
backsliding and the judgments that must soon come 
upon his people. Language fails to express the deep 
emotions that swell within him. Choked with the 
laboring thought, he is directed to work out in start- 
ling symbols the great argument of Israel's ingrati- 
tude and shame. But with his expostulations, 
warnings, and denunciations he is like Joel, permit- 
ted to mingle some sweet anticipations of a better 
day. His vision of the latter day is obscure and 
general. But some bright strokes assure us that in 
the promise of a return to David, or David's Son, 
and hence to Jehovah, and of the peculiar blessings 
which should ensue, he also sees, "though not nigh," 
the Star of Jacob. A time is coming when restored 
Israel shall "sing as in the days of her youth." 



64 HOSEA. [PERIOD 

" And in that day I will make a covenant for them 
with the beasts of the field, and with the fowls of 
heaven, and with the creeping things of the ground; 
and I will break the bow and the sword and the 
battle out of the earth, and I will make them to lie 
down in safety. And I will betroth thee unto me 
forever.'' These verses savor of millennial peace and 
prosperity, and evidently point to a day yet future. 
" And I will have mercy upon her that had not 
obtained mercy; and I will say to them which were 
not my people, Thou art my people : and they shall 
say thou art my God." Here Paul finds a prediction 
of the Catholic spirit of Christianity which gathers 
out of all lands and nations members of the true fold 
of God. Rom. 9 : 25, 26. 

" Afterward shall the children of Israel return 
and seek the Lord their God and David their king." 
Here, as often afterward, " David's greater Son" is 
called by his own name. When error and punish- 
ment are past and the children of Israel return to 
God, the promised "Seed" shall sway over them his 
peaceful sceptre. 

Matthew 2: 15, finds in Hosea a prediction of 
the return of Jesus with Joseph and Mary from 
Egypt. "When Israel was a child, then I loved 
him, and called my son out of Egypt," ch. 11: 1. 
Israel and Moses, from whose history this figure is 
borrowed, being types of Christ, the spiritual Israel 
and second Moses, their call from Egypt becomes 



III.] AMOS. 65 

a prediction of the " young child's" flight and 
return. 



AMOS. 
Stern, strong, and terrible the Herdsman of 
Tekoah lifts up his voice, and a vial of divine wrath 
is poured through him upon the sinful nations. 
This done, he retires again to his flocks, unheard of 
more. 

[Amos 9: 8—15.] 

As he departs, the spirit of wrath grows calm, and 
his message ends with a soft gush of light, that falls 
upon us like a golden sunset after a day of storm. 

In this close, so full of promise and hope, the 
question is answered, a by whom shall Jacob arise ?" 
After the sifting of the house of Israel, and the death 
of "all the sinners" among God's people, the Lord 
says, " In that day I will raise up the tabernacle of 
David that is fallen, and close up the breaches there- 
of ; and I will raise up his ruins ; and I will build it 
as in the days of old : that they may possess the 
remnant of Edom, and of all the heathen which are 
called by my name." From the fallen house of 
David shall arise one who shall restore the theocracy 
to its pristine glory and extend his dominion and 
blessings over the heathen. The consonance of this 
passage with the common representations of Messiah's 
reign is evident. And we know that the extension 
6* 



66 MICAH. [PERIOD 

of theocratic privileges to the heathen was not con- 
templated, much less realized, by any of David's line 
preceding Christ. James, Acts 15 : 16, 17, sees this 
extension begun in the conversion of Gentiles as well 
as Jews to Christ. The Son of David is even now 
fast extending his dominion over the heathen who are 
learning to be called by his name. 

With these three prophets began the era now 
under consideration. Their messages are brief but 
startling. After an age of dulness and silence their 
words broke like the first peals of a thunder-storm 
upon their godless countrymen. And still heavier 
and more protracted warnings and admonitions fol- 
lowed. Scarce had they ceased to prophecy, when 
the sublime Isaiah arose, the sun of his era, around 
whom other prophets shine but as satellites around a 
primary. Micah also, one of the lesser lights in this 
grand constellation, now rises into view, flinging upon 
us some rays from the sun of righteousness. 

MICAH. 
[Micah 4: 1—4.] 

After predicting the judgments of God against 
Israel and Judah on account of their sins, assuring 
them that Zion should be ploughed as a field and 
Jerusalem become heaps, Micah suddenly drops the 
dark tale of gathering judgments, and opens his 
fourth chapter with a glowing, poetical prediction of 
the final glorious reign of Christ. 



in.] micah. 67 

After the desolation shall come a period of more 
than ancient splendor for Zion. 

Zion shall be ploughed as a field ; " But in the 
last days it shall come to pass that the mountain of 
the house of the Lord shall be established in the tops 
of the mountains, and it shall be exalted above the 
hills ; and the people shall flow unto it. Atid many 
nations shall come and say, Come, let us go up to the 
mountain of the Lord, and to the house of the God 
of Jacob ; and he will teach us of his ways, and we 
will walk in his paths : for the law shall go forth of 
Zion, and the word of the Lord from Jerusalem. And 
he shall judge among many people, and rebuke strong 
nations afar off; and they shall beat their swords into 
plough-shares, and their spears into pruning-hooks : 
nation shall not lift up sword against nation, neither 
shall they learn war any more. But they shall sit 
every man under his vine and under his fig-tree ; and 
none shall make them afraid : for the mouth of the 
Lord of hosts hath spoken it." 

In this charming ode the prophet over-leaps the 
period of growth and development and gives us a 
sunny picture of the "last days " when the kingdom 
of the Prince of Peace shall have reached its cul- 
mination. Universal peace and the extension of 
righteousness over all nations are the prominent 
characteristics of that golden age to which he points. 
Evidently no realization of this prediction is found in 
Hebrew history, nor as yet in any history. The 



68 MICAH. [PERIOD 

spirit of the passage is wholly Messianic and Millen- 
nial. Yet it is now realized in part, so far as the 
kingdom of Christ is developed in the life of men. 

[Micah5: 2.] 

In chapter fifth the prophet in his rapt discourse 
turns suddenly to the little town of Bethlehem, and 
with surprising minuteness foretells the birth-place of 
Him who should exalt Zion and extend his peaceful 
reign over the world. 

The enemy may gather in troops resolved to smite 
the Judge of Israel; "But thou, Bethlehem Ephra- 
tah, though thou be little among the thousands of 
Judah, yet out of thee shall he come forth unto me 
that is to be ruler in Israel ; whose goings forth have 
been from of old, from everlasting " (or from the 
days of eternity). Yet Israel shall be given up to 
her enemies, " until the time that she which travail- 
eth hath brought forth." Until the "woman's seed" 
arise to triumph over the enemy. 

Former prophets gave us intimations of the tribe 
and family from which the promised Prince should 
come. Here we are assured that the native town of 
David, his type in the regal office, shall be the favored 
place of the advent. The God-man will, in little 
Ephratah or Judea-Bethlehem, make his first appear- 
ance in our world. 

The mind at once adverts to the answer given by 
the Hebrew scribes and priests to Herod when he 



III.] MICAH. 69 

inquired, where Christ should be born. " In Bethle- 
hem of Judea," was the prompt reply, citing Micah 
for proof. This reply, endorsed by the evangelist as 
a true interpretation of this prediction, shows what 
tradition also asserts, that the ancient Jews always 
expected Messiah to arise out of Bethlehem. Hence 
the Jewish fiction that Messiah was born at Bethle- 
hem on the day of the final destruction of Jerusalem, 
and conveyed away into some obscure place to await 
a suitable time for his manifestation. 

Time shamed them out of the fiction, but the 
prediction of Micah still stood, and the next resort 
was to explain away the passage, or deny its Mes- 
sianic reference. Many forced and absurd interpre- 
tations have been proposed by skeptics in order to 
avoid the plain truth that here was a prediction of 
the birth-place of Jesus the son of Mary. 

In striking contrast with the humble birth-place 
of this ruler is the announcement of his eternal 
pre-existence. 

This too has been an eye-sore to deniers. To 
express as strongly as possible the eternal being of 
the Ruler, the prophet declares with a climax that his 
goings forth have been "from the days of eternity," 
a phrase meaning unlimited duration. This assertion 
of his pre-existence stands also in contrast with his 
birth in time, incarnation. 

The devices by which those, who held to a carnal 
Messiahship, have sought to evade this interpretation, 



70 ISAIAH. [PERIOD! 

declaring that only the decree of God relative to him 
was from the days of eternity, or that " ancient 
times" satisfies the text, are sufficiently refuted by 
the meaning of the word eternity, by the climacteric 
form of the expression, the contrast indicated between 
this assertion and that relating to his appearance in 
Bethlehem, and the utter want of force and signifi- 
cance in the passage, if eternal pre-existence be not 
attributed to this Ruler. Certainly the prophet could 
not have better expressed the doctrine of pre-exist- 
ence than he has done in these words. 

To this it may be subjoined that one came forth 
in due time from Bethlehem Ephratah, and estab- 
lished a spiritual kingdom, which is rapidly extending 
over the true Israel, and seems destined to realize 
the prophet's first golden vision. 

ISAIAH. 

Isaiah, the central sun of all prophecy, around 
whom the lesser stars revolved, gives character and 
limit to this golden age. 

Rightly named the evangelist of the Old Testa- 
ment, no other prophet approaches Isaiah in the 
extent and richness of his Messianic predictions. 
Particularly in the latter part of his book he rises 
above the sad and discouraging scenes about him, 
soars afar into the distant ages, and lives in the con- 
templation of that sublimer period to which all 
prophecy and all history point. 



III.] ISAIAH. 71 

As in the Psalms, we find the Messiah here set 
forth in two distinct characters. In the first thirty- 
nine, and in the fifty-fifth and fifty-ninth chapters, 
he is described as the glorious restorer of Israel and 
ruler of the world. In the other chapters he appears 
as a prophet-priest, richly endowed with all excellen- 
cies, yet humbling himself as a man of sorrows in 
order to redeem the degraded and cursed race of 
men, and impart to them salvation. Here it grows 
clear that the purpose of Emmanuel's subjection and 
suffering is to work out an atonement. 

In studying this prophet we should keep in mind 
that he wrote in the period of Assyrian oppression, 
and with special reference to the degeneracy and 
wickedness of his age, and to the overwhelming chas- 
tisements about to be inflicted. From Assyrian and 
Chaldean bondage he glanced ever and anon forward 
to the great Deliverer and his reign of righteousness. 
Striding forward to the times of the captivity, he fre- 
quently took his stand midway in the future, and 
thence prophesied backward and forward, as if he 
were living a century or two after he had been sawn 
asunder. 

[Isaiah 2: 2—4.] 

The first Messianic passage in Isaiah is a copy, 
possibly the original, of that mild, autumnal picture 
of millennial days already exhibited by Micah. 
Whether Isaiah quotes from Micah, or the latter from 



72 ISAIAH. [PERIOD 

the former, must remain uncertain. As they were 
probably eotemporaries it matters not who first 
recorded the vision vouchsafed to both. Nor is it 
anything against the prediction that the later writer 
depicts it in the express words of the earlier. Other 
instances might be found where one prophet utters his 
vision in the language of a predecessor. 

It shows us how full the prophetic mind was of 
the latter-day glory when different voices join to sing 
of the exaltation of Zion above the hills, and the 
flowing of many nations unto the mountain of the 
Lord, and the house of the God of Jacob, and of that 
age of peace when swords shall be beaten into plow- 
shares and spears into pruning-hooks. 

[Ch. 4: 2.] 

From this vision of future blessedness the prophet 
turns again to expostulate with the house of Jacob and 
warn them of coming judgments. Between him and 
the days of prosperity lie days of darkness and 
mourning. But light shall follow the darkness. In 
that day of humiliation and shame, " The branch of 
the Lord shall be beautiful and glorious, and the fruit 
of the earth shall be excellent and comely for them 
that are escaped of Israel." 

Who or what is this beautiful branch of the Lord, 
and excellent fruit of the earth ? Evidently not the 
people themselves, for it is to be beautiful and excel- 
lent for them that escape the judgments. 



m.] isaiah. 73 

Branch or shoot of David is often used for Son 
of David. By analogy we infer that branch of the 
Lord, or shoot of Jehovah is Son of God ; and hence 
we find here an intimation of the divinity of the 
branch ; while the epithet, fruit of the earth, seems to 
intimate his humanity. 

The import of the passage is then, that after the 
afflictions which shall come upon the people of Judah 
and Jerusalem, a remnant shall survive who shall be 
blessed and glorified by One who is at once divine 
and human, branch of Jehovah and fruit of earth. 

[Ch. 7 : 14.] 

Passing on now to the reign of Ahaz, and the 
occasion when Rezin the king of Syria and Pekah 
the king of Israel " went up toward Jerusalem to war 
against it," we find the prophet exhorting Ahaz to 
trust in the Lord, and for his encouragement bidding 
him, " ask a sign of the Lord thy God ; ask it either 
in the depth or in the height above." 

But Ahaz, distrustful and determined to seek 
help from his heathen neighbors rather than from God, 
under ahypocritical pretence of unwillingness to tempt 
God by asking a sign, refuses the prophet's counsel. 
Thereupon the latter sternly rejoins that, whether 
Ahaz desire it or not, " The Lord himself shall give 
you a sign : Behold a virgin shall conceive and bear 
a son and shall call his name Immanuel (God-with- 
us). And before the child " shall know to refuse the 
7 



74 ISAIAH. [PERIOD 

evil and choose the good, the land that thou abhorrest 
shall be forsaken of both her kings." 

History teaches us that within three years, the 
time that might intervene between the conception of 
a child and his ability to distinguish " between the 
good and the evil," Rezin and Remaliah's son were 
driven from their domains. This was then a fulfil- 
ment of the prediction as Ahaz probably understood 
it. The language of the prophet may be rendered in 
the present tense, " Behold a virgin conceives and 
bears a son," &c. The vision is vivid and clear as if 
present to the eye of the prophet. Ahaz and others 
of the time might so understand it, and the event 
would confirm this interpretation. But was there not 
a deeper significance in this sign? Who was the 
virgin, and who the child Immanuel ? Certainly the 
virgin was not the prophet's wife, spoken of in the 
next chapter, for she already had a son old enough 
to follow the prophet ; a son never named Immanuel. 
And Maher-shalal-hash-baz of the eighth chapter is 
introduced as a different character and for a different 
purpose ; verse 8 shows that he is not Immanuel. 

We have already been pointed to the " woman's 
seed." Micah also spoke of a time " when she who 
travaileth shall have brought forth" him of Bethle- 
hem Ephratah. Evidently stress is laid upon the 
maternal ancestry of the promised one, contrary to 
Hebrew, and all oriental custom. This prepares us 
to find in this prediction more than met the view of 



ni.] isaiah. 75 

Ahaz. We may also keep in mind here tftat in nearly 
all ancient nations and religions, particularly the 
Asiatic, have been found traces of a belief in a Mes- 
siah who should be born of a virgin. Note, more- 
over, that the term virgin, used in the passage, always 
means young, unmarried women ; unspotted chastity 
being implied. 

Whom now shall we regard as this virgin, if not 
her who is spoken of as the virgin-mother of Jesus, 
in whose birth, Matthew tells us, this prediction was 
fulfilled? Who else than Jesus can be said to be 
God-with-us, God incarnate ? 

And without the interpretation of the evangelist, 
would it not begin to dawn upon us that Immanuel, 
as a new type of existence, a union of the divine and 
human, will enter our race by a supernatural genera- 
tion? 

It is objected to this interpretation that it vir- 
tually destroys the sign given to Ahaz and his people, 
implying that no virgin's child was born before the 
expulsion of Rezin and Pekah. 

To this it may be replied that the evident design 
of the prophet's message is to lead the people to trust 
in God for deliverance from their enemies. The 
partial fulfilment afforded within three years was 
enough to strengthen their faith and calm their 
minds. The enigma of the divine generation may 
have been thrown out for the study and confirmation 
of later ages. 



76 ISAIAH. [PERIOD 

Those who deny the Messianic allusion abound in 
conjectures which refer the passage to other persons. 
But as each new theorist eats up his predecessor, we 
may safely leave them to demolish each other. A 
confirmation of the Messianic interpretation is fqund 
in the ninth chapter, to which we now turn. 

[Ch. 9: 1—7.] 

The region of Zebulun and Naphtali lying along the 
north and west of the sea of Galilee, and inhabited by 
a mixture of Hebrews and of pagans, was peculiarly 
exposed to the attacks of enemies and to the earrup- 
ting influence of heathenism. In the days of Christ 
we learn that this district was held in great contempt 
by other parts of Palestine. 

Fixing his prophetic eye upon this region, Isaiah 
depicts it in its worst condition. Seeking "unto 
wizards that peep and mutter," "hardly bestead and 
hungry," " they shall fret themselves, and curse their 
king and their God, and look upward, and look down- 
ward ; and behold trouble and darkness and dimness 
of anguish ; and they shall be driven to darkness." 

Yet for this darkest region, in its darkest hour, 
the seer has a word of hope and promise. Throwing 
himself into the future he now exclaims, This "peo- 
ple that walked in darkness have seen a great light : 
they that dwell in the land of the shadow of death, 
upon them hath the light shined." 

As of old, by the hand of Gideon, God miracu- 



III.] ISAIAH. 77 

lously overthrew the Midianites in these regions, so 
again will he appear for their deliverance and illumi- 
nation ; not by the "battle of the warrior with con- 
fused noise, and garments rolled in blood," but by a 
divine light and power. "For unto us a child is 
born, unto us a son is given, and the government 
shall be upon his shoulders." The region of dark- 
ness is then to be illuminated by that marvellous 
"child" of which we have before heard. And 
Galilee is to be peculiarly the theatre of his labors. 
So much seems implied here. 

We know well who in after times was called the 
"Light of the world," and made Galilee the field of 
his special efforts. Matt. 4 : 12 — 16. We remember 
Capernaum, Bethsaida, and Chorazin where " most 
of his mighty works were done." And although 
few recognized the great Light in him, yet here 
was gathered that little band of heroes, long con- 
temptuously called Galileans, through whose min- 
istry the light has spread and is spreading the earth 
around. 

The restoration from captivity may have given a 
partial and typical fulfilment of this promise ; but no 
adequate fulfilment can be found elsewhere than in 
the ministry of the Galilean Jesus, the child of the 
virgin. We find here, therefore, a specification of 
the particular field of labor that shall be chosen by 
Him who, as we have before learned, is to " come 

forth from Bethlehem Ephratah," and to be called 

7* 



78 ISAIAH. [PERIOD 

also "out of Egypt." Thus is item after item added 
to the unfolding story. 

But more remarkable than aught else in this 
passage are the divine names and attributes ascribed 
to this royal child. 

"His name shall be called Wonderful (miracu- 
lous), Counsellor (wisdom), the mighty God, the 
everlasting Father (Father of eternity), the Prince 
of Peace. Of the increase of his government and 
peace there shall be no end, upon the throne of 
David and upon his kingdom, to order it and to 
establish it with judgment and with justice, from 
henceforth even forever. The zeal of the Lord of 
hosts will perform this." 

The custom of ascribing divine attributes to 
merely human rulers was a heathen custom ever 
abhorrent to the theocratic people. Such an appli- 
cation of divine titles by a Hebrew prophet whose 
special calling and aim was to exalt God and humble 
man, would have been monstrous. Hence the ab- 
surdity of referring this passage to Hezekiah, or any 
other mere man, as some have done. Part of these 
titles might indeed, if standing alone, be applied to a 
mortal, but nothing less than blasphemy would ascribe 
such terms as "Everlasting Father," or Father of 
eternity, which must imply a divine attribute, to any 
one who was not indeed God. Moreover, Hezekiah, 
to whom many skeptics would refer the passage, was 
at this time a mere child in most unpromising circum- 



III.] ISAIAH. 79 

stances, and he never exercised any dominion or 
decided influence over Galilee, where this great Light 
was pre-eminently to shine. 

The proposition to interpret these divine titles as 
belonging to the one who gives the government, 
rather than to the one who receives it, is evidently a 
mere device to wrest the passage from Christ; a 
device contradicted both by the plain reading of the 
text, and the mention of so many divine titles ; an 
absurd enumeration, if the design were not to apply 
them to the regal child. 

It is no objection to Messianic interpretation that 
political blessings seem to be promised. The pro- 
phets constantly represent the reign of Messiah as 
bringing both temporal and spiritual mercies to the 
theocratic people. 

[Ch. 11: 1—10.] 

The Assyrian king, as a sword in the hand of 
God, should perform Jehovah's work upon Mount 
Zion and Jerusalem, taking the spoil and prey, and 
treading down the people of Jehovah's wrath like 
mire in the streets, until the time for punishing the 
fruit of his stout heart should come. But let it not 
be surmised that Israel shall be utterly cut off. This 
plant of centuries must live till it brings forth its 
Christ. The remnant of Jacob shall return unto the 
mighty God. 

The house of David, also, though prostrate as a 



80 ISAIAH. [PERIOD 

fallen tree, shall not wholly die. From the root of 
the prostrate stalk shall spring up a shoot to bless 
the world and introduce the age of peace. 

" And there shall come forth a rod out of the stem 
of Jesse, and a branch shall grow out of his roots ; 
and the spirit of the Lord shall rest upon him, the 
spirit of wisdom and understanding, the spirit of 
counsel and might, the spirit of knowledge and of the 
fear of the Lord ; and shall make him of quick under- 
standing in the fear of the Lord: and he shall not 
judge after the sight of his eyes, neither reprove 
after the hearing of his ears : but with righteousness 
shall he judge the poor, and reprove (decide, allot) 
with equity for the meek of the earth : and he shall 
smite the earth with the rod of his mouth, and with 
the breath of his lips shall he slay the wicked. And 
righteousness shall be the girdle of his loins, and 
faithfulness the girdle of his reins.' ' 

Here the prophet evidently, by a single leap, 
passes from the restoration of the remnant of Jacob 
to Palestine, on to the advent of that branch of Jesse 
whose kingdom was of the truth, who spake as never 
man spake, and who commenced his sublime dis- 
courses with beatitudes for the poor in spirit and the 
meek, to whom he promised the inheritance of earth 
and the kingdom of heaven. 

Having thus described the character and policy 
of this righteous branch, he again passes in silence 
the long period lying between the commencement and 



III.] ISAIAH. 81 

the completion of the Messiah's work, and presents 
to us a brief picture of his reign of peace after all 
things have become subject to his dominion. 

" The wolf shall dwell with the lamb, and the 
leopard shall lie down with the kid ; and the calf and 
the young lion and the fatling together ; and a little 
child shall lead them. And the cow and the bear 
shall feed ; their young ones shall lie down together : 
and the lion shall eat straw like the ox. And the 
sucking child shall play on the hole of the asp, and the 
weaned child shall put his hand on the cockatrice's 
(adder's) den. They shall not hurt nor destroy in all 
my holy mountain : for the earth shall be full of the 
knowledge of the Lord, as the waters cover the 
sea." 

Here we have in highly poetical figures another 
prediction of that millennial era, that coming age of 
gold, in which the nations have ever believed, and for 
which they long. An age that now begins to be 
realized so far, and only so far, as the rude nations 
catch the spirit of the Prince of Peace, and are 
grafted into the branch of Jesse. An age that 
dawns and rises slowly upon our world ; but for which 
the world can wait in confident expectation. 

After this glance into the far, bright depth of 
futurity, the prophet again falls back to the earlier 
history of Messiah's reign and tells us of the gather- 
ing of his kingdom. 

" In that day there shall be a root of Jesse, which 



82 ISAIAH. [PERIOD 

shall stand for an ensign of the people ; to it shall 
the Gentiles seek : and his rest shall be glorious (or, 
his dwelling, abode, shall be glory)." 

The concordance of these passages, with other 
Messianic and millennial passages, is obvious. 

That this branch could not be Hezekiah, as some 
have conjectured, is evident from the fact that he w r as 
already several years old, and that his reign never 
gave promise of any such extraordinary blessings as 
are here predicted. Moreover, the house of Jesse or 
David had not yet fallen, and hence there could be 
no propriety in the figure of a branch, springing from 
its roots. Neither had there been a dispersion of the 
people in the days of Hezekiah from which a restora- 
tion need be promised. 

Paul tells us in Rom. 15: 8 — 12, that " Jesus 
Christ was a minister of the circumcision for the 
truth of God, to confirm the promise made unto the 
fathers ; " that " There shall be a root of Jesse, and 
he shall rise to reign over the Gentiles;" quoting 
from Isaiah, as above, to prove that the Gentiles are 
called to share in the blessings of the Gospel. And 
the Revelator is told that, " The Lion of the tribe of 
Juda, the root of David, hath prevailed to open the 
book," Rev. 5: 5. And again, Rev. 22: 16, "I 
Jesus have sent mine angel to testify unto you these 
things in the churches. I am the root and offspring 
of David." 



III.] ISAIAH. 83 

[Ch. 32: 1,2, and 15—20.] 

" Behold, a king shall reign in righteousness, and 
princes shall rule in judgment. And a man shall be 
as a hiding-place from the wind, and a covert from 
the tempest ; as rivers of waiter in a dry place ; as 
the shadow of a great rock in a weary land." 

There may be here, as probably in some other 
places, reference first to Hezekiah and his reign, as 
types of Christ and his dispensation. But the ex- 
alted energy and tender beauty of the passage carries 
us above and beyond any merely human ruler. He 
who shall reign in righteousness, and be our shelter 
from storm and tempest, be living waters in a parched 
land, and a rock in whose shadow the fainting travel- 
ler may recline, can be none other than the anointed 
branch of Jesse, the friend of the heavy-laden and 
weary, the rock of ages and the fountain of living 
water. 

Verses 15 — 20 give us another picture of the 
dispensation of the Spirit and the final reign of peace, 
worthy to be set by the side of former millennial 
pieces. Desolation shall be upon the land of the 
degenerate people, " Until the Spirit is poured upon 
us from on high, and the wilderness be a fruitful field 
— and the work of righteousness shall be peace ; and 
the effect of righteousness, quietness, and assurance 
forever. And my people shall dwell in a peaceable 
habitation, and in sure dwellings, and in quiet resting 
places. . . Blessed are ye that sow beside all waters." 



84 ISAIAH. [PERIOD 

With this promise of the Spirit, and this sweet 
benediction, we leave the first division of Isaiah. 

We have thus far found occasional gleams of 
light flashing down to cheer an age of turmoil and 
fear and darkness. These predictions are, however, 
but pledges of what this great prophet was com- 
missioned to reveal. He here spake particularly for 
his age. 

In the second part of his book we shall find him 
writing more like one who has escaped from the dust 
and strife of his age, and is permitted to live in dis- 
tant centuries ; with an eye to see, a heart to feel, 
and a voice to utter for everlasting time the moving 
story of a suffering Redeemer. 

SECOND PART OF ISAIAH. 

This nobler part of Isaiah's noble book was prob- 
ably written fifteen or twenty years after the first 
part. In the evening of his stormy life he seems to 
have withdrawn his mind somewhat from the sadden- 
ing scenes about him, and to have dwelt more in the 
contemplation of the greater and more glorious events 
of the future. 

Date and sequence of time are not much regarded 
in these prophecies. The writer at times seems to 
speak from his own age, then from the age of the 
captivity, seating himself in vision beside the exiles, 
and while their harps hang upon the willows, seizing 
his and pouring forth his moving strains. Then 



III.] ISAIAH. 85 

again he seems to run forward and act a part in the 
tragical scenes connected with the ministry and mar- 
tyrdom of Christ. 

The last twenty-six chapters contain in substance 
the sublimest drama of all history. Isaiah alone of 
the prophets seems to have seen in one great picture 
the whole process of redemption. No other had such 
complete vision of the Man of Sorrows, and the 
import of his work. His accurate description of a 
suffering Saviour may be regarded as the main pecu- 
liarity of this second part of his work, and that which 
has brought upon him the persecution of modern 
scepticism. 

Says Professor Stuart, " It is only when chapters 
40 — 66 are received in the light of a great Messianic 
development — a series of predictions respecting the 
person, the work, and the kingdom of Christ — that 
the earnestness, the protracted length, the fulness, 
the deep feeling, the holy enthusiasm, the glowing 
metaphors and similes, and the rich and varied exhi- 
bitions of peace and prosperity can well be accounted 
for. The writer, in taking such a stand-point, uses 
the exile and the return from it as the basis of his 
comparisons and analogies. It was a rich and deeply 
interesting source from which he might draw them. 
Any other solution of the whole phenomena is, to my 
mind at least, meager and unsatisfactory." 

Our notices of specific passages must be brief on 
account of their number and extent. This is, how- 



86 ISAIAH. [PERIOD 

ever, less to be regretted, since the predictions have 
received such a marked fulfilment in the person and 
work of Christ, that no other commentary than the 
Gospels seems needed. It is also noteworthy that the 
same person is evidently spoken of in the 40th, 42nd, 
49th, 50th, 53rd, and 61st chapters. Hence what- 
ever is attributed to him in one of these places must be 
understood to be assumed in all the others. 

[Ch. 40: 1—5.] 

In the preceding chapter the prophet foretold the 
Babylonish captivity, as the consummation of the 
judgments which he had been sent to predict. 

But he now comes with messages of mercy, and 
appropriately introduces his second book with conso- 
lation. " Comfort ye, comfort ye my people, saith 
your God. Speak ye comfortably to Jerusalem, and 
cry unto her that her warfare is accomplished, that 
her iniquity is pardoned : for she hath received of 
the Lord's hand double for all her sins. 

" The voice of him that crieth in the wilderness, 
Prepare ye the way of the Lord, make straight in the 
desert a high-way for our God. Every valley shall 
be exalted, and every mountain and hill shall be 
made low: and the crooked shall be made straight, 
and the rough places plain. And the glory of the 
Lord shall be revealed, and all flesh_shall see it 
together: for the mouth of the Lord hath spoken 
it." 



Ill ] ISAIAH. 87 

There is here a, reference no doubt to the return 
of the Hebrews from Chaldean captivity. But the 
inspired Evangelists as certainly found here a predic- 
tion of the Baptist who heralded in Messiah. Matt. 
3: 3. Let it be noted also that the way is to be 
prepared, not for the people to return to their pos- 
sessions, but for the Lord to come and visit his 
people. 

The voice of John has been long since heard in 
the wilderness, preaching repentance and preparation 
for the advent of Messiah. The wilderness or desert 
in which he sojourned was a fit type of the spiritual 
desert presented at that time by the theocracy. The 
glory of the Lord has been revealed ; and the time is 
hastening when "all flesh shall see it together." 

[Ch. 42: 1—9.] 

Jehovah here calls upon his people to behold his 
elect servant, in whom his soul delights, and upon 
whom he has put his own spirit, and who shall " bring 
forth judgment to the Gentiles." Then he describes 
the meek and gentle character of that elect servant: 
" He shall not cry, nor lift up, nor cause his voice to 
be heard in the street. A bruised reed shall he not 
break, and the smoking flax (expiring wick) shall he 
not quench." Yet he shall exercise great authority. 
" He shall not fail nor be discouraged, till he have set 
judgment in the earth : and the isles shall wait for 
his law." From verse 5 onward, Jehovah directly 



88 ISAIAH. [PERIOD 

addresses this his elect One, " I the Lord have called 
thee in righteousness, and will hold thine hand, and 
will keep thee, and give thee for a covenant of the 
people (i. e. a Mediator), for a light of the Gentiles 
(the people that walked in darkness have seen a great 
light, 9 : 2) ; to open the blind eyes, to bring out the 
prisoners from the prison, and them that sit in dark- 
ness out of the prison-house." 

The concordance of these verses, with other Mes- 
sianic passages, leads us at once to see in this elect 
servant Him who humbled himself and took the form 
of a servant ; and who came to open the blind eyes 
and the prison-doors ; and to establish a kingdom of 
peace. His meek and peaceful spirit, and his office 
as mediator, or "covenant of the people," forbid the 
reference of the passage, which some have suggested, 
to Cyrus. Certainly Cyrus was no mediator, not 
even a religious reformer. Neither could Isaiah be 
considered as that mediator through whose agency 
the Gentiles were to be converted. And as arbitrary 
as either of the above would be the reference of the 
term servant to the .prophetic order in general — a 
reference contradicted by the import of parallel pas- 
sages, and by the very term servant, which is used 
only for a single individual, not collectively for many. 
Much less can the whole people of Israel be meant by 
this servant. The character ascribed to him is the 
opposite of that charged upon the people, and he is 
to be a mediator, or covenant, for them. 



III.] ISAIAH. 89 

Several passages are found in the New Testament 
confirmatory of the Messianic interpretation. Matt. 
11 : 18 — 21, quotes the first verses of this chapter, 
and declares them to be fulfilled in the humble 
demeanor of Christ, who would not strive and cry 
against his enemies. The devout Simeon sees, in the 
divine child of Mary, " a light to lighten the Gen- 
tiles." And a voice from Heaven proclaims to the Bap- 
tist, " This is my beloved Son in whom I am well 
pleased" — equal to, "mine elect, in whom my soul 
delighteth." Verse 7 figuratively and beautifully 
describes that spiritual redemption which Christ came 
to effect for them "that sit in darkness" and the 
" prison-house." 

[Ch. 49.] 

Hitherto the types and imagery drawn from the 
captivity have been very prominent, and the predic- 
tions respecting Messiah have stood in contrast with 
the evils of exile, or as antetypes of Cyrus and the 
restoration. Henceforth, we see less reference to the 
exile and restoration. Christ and his spiritual re- 
demption fill the vision, and are minutely described. 

This forty-ninth chapter may be regarded as a 
dramatic introduction to the succeeding Messianic 
chapters. We may regard the scene as laid about 
the close of the public ministry of our Lord, and the 
dialogue as carried on by Messiah and Jehovah. 

In the first four verses the chosen servant of the 
8* 



90 ISAIAH. [PERIOD 

Lord declares to the nations his divine commission, 
and bemoans the inadequate results of his labors 
amongst the tribes of Jacob. " The Lord called me 
from the womb" — "made my mouth like a sharp 
sword," and "hid me in his quiver" — saying, Thou 
art my servant, Israel, in whom I will be glorified. 
But, he adds, "I have labored in vain, I have spent 
my strength for nought ; " yet says he, in confidence, 
"my work (reward) is with my God." Thereupon 
Jehovah replies encouragingly from the fifth verse 
onward, assuring him that but a small part of his 
mission pertains to Israel. "I will also give thee for 
a light to the Gentiles, that thou mayest be my salva- 
tion unto the end of the earth." Though despised 
and abhorred of the Hebrews, and made a servant 
of rulers ; yet kings shall see and arise, and princes 
shall worship Him whom Jehovah has given "for a 
covenant of the people, to establish the earth." 
Then follows a pleasing picture of his kind offices 
and services for the redeemed. He will say to the 
prisoners, " Go forth ; to them that are in darkness, 
Shew yourselves : they shall feed in the ways, and 
their pastures shall be in all high places. They shall 
not hunger nor thirst ; neither shall the heat nor sun 
smite them: for he that hath mercy on them shall 
lead them, even by the springs of water shall he 
guide them." A way shall be prepared over mountains 
and vallies, and the people of the Lord " shall come 
from far, from the north, and from the west, and from 



III.] ISAIAH. 91 

the land of Sinim." The remainder of the chapter 
is occupied with rich and cheering promises and 
exhortations to Zion. 

Parallel passages, and the general agreement of 
the chapter with the whole tenor of Messianic pro- 
phecy, and the difficulty of any other interpretation, 
lead us to regard this servant of God and shepherd 
of Israel to be the same as the elect Servant before 
spoken of; and this interpretation is confirmed by 
Paul, in Acts 13 : 47, where he quotes from this 
chapter to prove that the Gospel was to be preached 
to the Gentiles. 

[Ch, 50.] 

Again the Lord, in distinction from the Lord God 
who commissioned him and helps him, declares in 
person the iniquity of Israel, his ow T n qualifications 
for the work of redemption, and the ignominy im- 
posed upon him in his humiliation. 

"I gave my back to the smiters and my cheeks 
to them that plucked off the hair : I hid not my face 
from shame and spitting." 

The chapter closes with an exhortation and warn- 
ing to those who are in darkness to trust in the name 
of the Lord, and not to attempt to walk in the light 
of their own fire and the sparks of their own kindling. 

Christ, in Luke 18 : 32, 33, referring evidently 
to this place, tells his disciples that he shall "be 
mocked, and spitefully entreated, and spitted on and 



92 ISAIAH. [PERIOD 

scourged," in fulfilment of what is written by the 
prophets concerning him. And in that barbarous 
transaction, called his trial, we are told that "they 
spit in his face," and "buffeted him," and "smote 
him with the palms of their hands," and with a reed. 
So accurately were the words of this prophecy 
fulfilled. 

[Ch. 52 : 13, and ch. 53.] 

This prophetic evangel reaches its climax in the 
passage to which we now come. We have already 
had hints of the humiliation and suffering in store for 
Immanuel. But as yet we have had no clear and 
connected statement of the cause, manner, and obiect 
of this humiliation ; or of the relation of his suffer- 
ings to his triumph and our salvation. But here is 
given in connection and in detail the great catas- 
trophe and all its bearings. We are to learn that the 
Christ is to be both priest and victim, and by a vol- 
untary self-sacrifice atone for our sins. That his 
immolation, moreover, is to be effected by the mis- 
taken rage of those for whom he dies. 

In order to understand the prophet here, we 
should place ourselves between the humiliation and 
glorification of the Messiah. Taking that position, 
Isaiah describes the humiliation as already past; and 
the exaltation, which is to be the consequence of his 
sufferings, as in the future. Other instances might 
be pointed out where the condition of an achievement 



III.] ISAIAH 93 

is narrated in the past tense, and the achievement 
itself in the future, though both may be actually in 
coming time. 

The style of these passages is highly dramatic. 
In verse 13 of chapter 52, Jehovah himself steps 
forward and, pointing to his representative, says, 
" Behold, my servant shall deal prudently (prosper), 
he shall be exalted and extolled, and be very high." 

' _ v CD 

Then, turning to the Son, he proceeds respecting 
his sufferings, which are regarded as just passed, " As 
many were astonished at thee ; " here parenthetically 
throwing out to the hearers the reason why many had 
been astonished ("his visage was so marred more 
than any man, and his form more than the sons of 
men"); continuing then to speak of him in the third 
person, " So now," in his exaltation, " shall he 
sprinkle many nations ; the kings shall shut their 
mouths at him (in his presence) : for that which had 
not been told them shall they see, and that which they 
had not heard shall they consider." 

Under the marred visage and form of this divine 
servant we readily trace the suffering and contempt 
endured by the Man of Sorrows ; while the purifi- 
cation and sanctification which he is to effect in his 
followers is intimated by a figure drawn from Jewish 
sprinklings and lustrations. These followers, more- 
over, are to be gathered from many nations, and 
amongst them kings shall approach in silent rever- 
ence. 



94 ISAIAH. [PERIOD 

[Ch. 53: 1.] 

But, notwithstanding his followers come from 
many climes, multitudes, apparently the great mass 
of mankind, yet stand aloof. The future may bring 
trophies, but what has been yet accomplished ? " Who 
hath believed our report, and to whom is the arm of 
the Lord revealed ?" Who listens to prophecy, and 
discerns the omnipotence displayed in the advent? 
The God is not seen through the man. Men disbe- 
lieve the Gospel because they are blind to the divine 
power revealed in Christ. 

Verse 2. Some who are now convinced that this 
servant of God is the Messiah, state, next, the reasons 
why they had been unbelieving and had maltreated 
this pious sufferer. He had not appeared in the form 
and style which they anticipated. They were look- 
ing for the splendid entry of a great king, but instead 
of that, " He grows up as a tender plant, and as a 
root out of a dry ground : he hath no form nor come- 
liness ; and when we shall see him, there is no beauty 
that w r e should desire him." Instead of a towering 
cedar, he comes up as a little sprout from the root of 
David. He commands no respect and attention from 
the world. 

Verse 3. " He is despised and rejected of 
men; a man of sorrows, and acquainted with grief: 
and we hid as it were our faces from him ; he was 
despised, and we esteemed him not." 

Verse 4, 5. But we were deceived. He was 



ni.] isaiah. 95 

magnanimous and gracious above our conception. It 
was benevolence and love for us that humbled him ; 
not the divine displeasure, as we supposed. " Surely 
he hath borne our griefs, and carried our sorrows ; 
yet we did esteem him stricken, smitten of God, and 
afflicted. But he was wounded for our transgressions, 
he was bruised for our iniquities : the chastisement 
of our peace was upon him ; and with his stripes we 
are healed." Here is the whole story of redemption, 
set in contrast with the false doctrine of the Jews, 
that whoever suffers is receiving the penalty of some 
evil deed. A doctrine which the book of Job would 
have corrected, if they had learned its true design. 
It is scarcely necessary to refer the reader to the 
fulfilment of these verses in the life of Christ. 

Matt. 8 : 17 gives a lower and literal fulfilment 
of verse 4, "He bare our infirmities and sicknesses." 
Matt. 20 ; 28, and 1 Pet. 2 : 24, " He gave his life 
a ransom for many," "Who his own self bare our 
sins in his own body on the tree," refer to the higher 
and main fulfilment, the removal of our spiritual 
infirmities, " That we being dead to sins should live 
unto righteousness : by whose stripes ye were healed." 

Verse 6. "All we like sheep have gone astray, 
we have turned every one to his own way ; and the 
Lord hath laid on him. the iniquity of us all." This 
is the reason of all his sufferings. The burden of our 
sin was rolled upon him. Wounds, bruises, and 
stripes, positive sufferings, were inflicted upon aim, 



96 ISAIAH, [PERIOD 

by virtue of which we go free, and attain peace with 
God. 

We have next a more specific enumeration of his 
trials with special reference to his meekness, patience, 
and silent, heroic fortitude. 

Verse 7. " He was oppressed, and he was afflicted ; 
yet he opened not his mouth : he is brought as a lamb 
to the slaughter, and as a sheep before her shearers 
is dumb, so he opened not his mouth." 

It was not without significance that the Baptist 
said of Christ, "Behold the Lamb of God." We 
are told, Matt. 26 : 49 — 63, how he — for whom staunch 
friends were ready to wield the sword, and who might 
have had a legion of angels to back every disciple — > 
yielded without resistance to his enemies, and was 
led away to be tried by a sanhedrim that had already 
decreed his death. And how amid the false accusa- 
tions and insults heaped upon him, and the contra- 
dictions of suborned witnesses, he sat in silence. 
"And the high priest arose, and said unto him, 
Answerest thou me nothing ? what is it which these 
witness against thee? But Jesus held his peace." 
Who else ever came so lamb-like and silent to the 
slaughter, under similar circumstances ? Think what 
consequences had followed if that majestic and elo- 
quent form, who had driven the profane rabble from 
the temple, and at whose calm but decided, " I am 
he," the soldiers fell to the ground, had arisen in his 
divine wrath to defend himself before that servile 



III.] ISAIAH. 97 

senate ! We can imagine how perjured witnesses 
and fore-sworn judges would have slunk away from 
his piercing gaze and withering rebukes. But none 
of this. '"As a sheep before her shearers is dumb, 
so he opened not his mouth." " When he was reviled 
he reviled not again. When he suffered he threat- 
ened not." 

Verse 8. His sufferings end in a violent and 
untimely death. " He was taken away by distress 
and judgment : and who shall declare his generation ? 
for he was cut off from the land of the living : for 
the transgression of my people was he stricken." 

Verse 9. "And he made his grave with the 
wicked and with the rich in his death;" (they ap- 
pointed his grave with the wicked, but he was with 
the rich in his death:) "because he had done no 
violence, neither was any deceit in his mouth." 

Christ's murderers doubtless designed to bury 
him, as they had executed him, between thieves. 
"He was numbered with the transgressors," Mark 
15 : 28. But he was buried by a man of rank and 
influence, " a rich man of Arimathea, in his own new 
tomb, which he had hewn out in the rock." "Be- 
cause he had done no violence." "Pilate said, I 
find no fault in this man," Luke 23 : 4. "Neither was 
any deceit in his mouth." "Neither was guile found 
in his mouth," 1 Pet. 2: 22. 

Verse 10. " Yet it pleased the Lord to bruise 
him; he hath put him to grief." It was then by the 
9 



98 ISAIAH. [PERIOD 

fore-ordination of God that he was given up to the 
malice of enemies. And if so, it was for some great 
and gracious purpose. Here the theme changes, and 
the prophet is led to look forward to the results of 
this divine humiliation. 

" When his soul shall make an offering for sin, he 
shall see his seed, he shall prolong his days, and the 
pleasure of the Lord shall prosper in his hand." 
Having, by the sacrifice of his life, according to 
divine appointment, redeemed mankind, he shall at 
length see the reward of his labors. His numerous 
converts and the eternity of his reign are predicted, 
under the common forms of blessing in that age, by 
long life and numerous offspring. 

Paul says of Christ that God "made him to be 
sin (sin-offering) for us, who knew no sin,' , 2 Cor. 5 : 
21. And 1 John 2 : 2, " He is the propitiation of our 
sins ; and not for ours only, but for the sins of the 
whole world." 

Verse 11. " He shall see of the travail of his 
soul, and shall be satisfied." As the husbandman 
sees in harvest with satisfaction the reward of his 
former toil, and finds the bread that he had once 
" cast upon the waters," so shall this divine servant 
see in due time the fruit of his mediatorial toils and 
sufferings, and "be satisfied." 

"By his knowledge shall my righteous servant 
justify many, for he shall bear their iniquities." 

His sacrifice shall be rich in results. Many justi- 



III.] ISAIAH. 99 

fied souls shall be given him. He shall justify them 
by bearing their sins. Not simply impart encourage- 
ment and instruction to them. This chapter is a 
great sermon on " vicarious sacrifice." 

The whole argument is summed up in the last 
verse, where it is promised that his sacrifice, atone- 
ment, and intercession shall end in victory ; and his 
triumphs are portrayed under the figure of a worldly 
conqueror. 

" Therefore will I divide him a portion with the 
great, and he shall divide the spoil with the strong ; 
because he hath poured out his soul unto death : and 
he was numbered with the transgressors ; and he bare 
the sin of many, and made intercession for the trans- 
gressors." So ends this greatest chapter of Messianic 
Prophecy. 

It could not be that such a chapter should fail of 
many severe attacks from sceptics. 

The earlier Jews regarded it as certainly Mes- 
sianic. But after its fulfilment in Christ a new 
interpretation was needed to meet the Christians. 
Moreover, the doctrine of a suffering Messiah was 
ever repugnant to Jewish pride, and hence few could 
reconcile, or cared to reconcile, this with other pas- 
sages descriptive of a triumphant leader. Only a 
pious few, of liberal mind, mastered the idea of a 
vicarious atonement by the incarnate God. The 
doctrine of the cross was to "the Jew a stumbling- 
block." 



100 ISAIAH. [PERIOD 

The Christian church has always found here the 
culmination of Messianic Prophecy. With the excep- 
tion of that knowing school of modern date which 
foreordained that there should be no miraculous reve- 
lation of the future found in the Bible, no objector to 
the Messianic interpretation of this chapter appears 
on Christian ground. And Neology but tags after 
Rabbinism ; only out-doing the Rabbins in its stumb- 
ling unbelief. 

The chapter refers so evidently to Christ when 
interpreted as the Gospel interprets it, that a lengthy 
reply to objectors is not needed. The objection to 
the idea of a suffering Saviour arises from a partial 
view of Messianic revelation, and from that pride of 
reason which looks with jealousy upon the inspired 
seer, and with hatred upon whatever tends to humble 
man, and make him feel the need of a Saviour. 

Christ declares that his sufferings were foretold by 
the prophets. And when, if not here ? It is no 
objection to these predictions that they are blended 
with others which refer to the restoration from Baby- 
lonish exile, so that the people of that age could not 
separate them. It is the manner of prophecy to 
blend the type and the antetype. Prophecy aimed, 
not to inform the Jews accurately when Messiah would 
come, but to keep them looking forward to a time 
when the great Deliverer should appear. 

The interpretation of this whole passage depends 
upon who is the "righteous servant," of whom it 



III.] ISAIAH. 101 

treats. The term servant is applied to any one who 
executes a divine purpose, and hence is specially 
applicable to Him who comes to execute God's highest 
purpose relative to man. 

No other than Christ could have fulfilled all, or 
the most prominent features of the prophecy. 

The whole tenor of the passage contradicts the 
hypothesis that this servant is the whole Jewish people 
or a part of them collectively. Certainly they never 
suffered either innocently or voluntarily. Moreover, 
they are represented as saying that this righteous 
servant suffered for them ; of course then they were 
not the sufferers. The conjecture that a part, the 
better part, of the people suffered for the others is a 
mere groundless and inconsistent conjecture, hostile 
to the whole spirit of God's government. 

Equally groundless is the interpretation which 
refers the passage to the prophetic order, as such. 
The prophets were not a distinct class of men, as 
were the priestly and regal orders. They were 
isolated individuals selected here and there by Provi- 
dence to instruct the people. Anything of a sacer- 
dotal nature, particularly making such an atonement 
for sin as is here spoken of, was foreign to their 
calling. They would have shrunk from the thought 
of applying such a chapter as this fifty-third of 
Isaiah to themselves. The prophets certainly, above 
all other men, looked forward to Messiah, w T ho was to 
realize the ideal of their order and end their calling. 
9* 



102 ISAIAH. [PERIOD 

And they were far from the thought of making atone- 
ment for the sins of their people. 

In this chapter the prophet evidently includes 
himself amongst the people for whom the righteous 
servant suffered. 

To the objection that the doctrine of expiation for 
sin by sacrificial offerings is repugnant to the spirit 
of revelation, it need only be replied that the doc- 
trine of expiation by the substitution of a mere 
creature is indeed repugnant. But precisely here 
lies the rich significance of Messianic revelation. 
The sacrifice here proposed is not a creature, but a 
divine being, who could, by virtue of his eternal 
righteousness and his exaltation above creature-obli- 
gations, perform works of supererogation on which 
might rest an atonement. And as the words of the 
prophet in this chapter certainly express the doctrine 
of such an atonement as clearly as Hebrew language 
could do it, we infer, on this ground also, that the 
reference cannot be to a creature. Hence the 
apostles of Christ in their teachings made this 
prophecy the basis of their doctrine of atonement. 
1 Pet. 2 : 24. 

Let it be noted that the same person, according 
to this chapter, suffers, dies, and is afterward glorified, 
and receives the promise of a great inheritance. 
Parallel passages from other parts of the book, and 
from other books, might be cited confirmatory of the 



III.] ISAIAH. 103 

Messianic interpretation. But the above is deemed 
sufficient. 

The remaining chapters all evidently refer to the 
same person and the same great events. The next 
chapter is occupied with promises to the church, and 
exhortations to rejoice in view of the great salvation 
and enlargement that should accrue under the reign 
of Christ. For the sake of brevity only a few of the 
passages in these chapters, which refer more imme- 
diately to the person and work of the Redeemer, are 
here particularly examined. 

[Ch. 55: 1—5.] 

The fifty-fifth chapter opens with an invitation to 
all who desire it to come and participate in the salva- 
vation provided by the suffering Saviour. " Ho, every 
one that thirsteth, come ye to the waters, and he that 
hath no money : come ye, buy and eat ; yea, come, 
buy wine and milk without money and without price. 
Wherefore do ye spend your money for that which 
is not bread? and your labor for that which sat- 
isfieth not ? Hearken diligently unto me, and eat 
ye that which is good, and let your soul delight itself 
in fatness. Incline your ear and come unto me : 
hear, and your soul shall live ; and I will make an 
everlasting covenant with you, even the sure mercies 
of David." 

How like the tender and gracious calls of Christ 
himself — " If any man thirst let him come unto me 



104 ISAIAH. [PERIOD 

and drink " — " This is my body broken for you," take 
and eat, "for my flesh is meat indeed, and my blood 
is drink indeed" — " The water that I shall give him 
shall be in him a well of water, springing up into 
everlasting life" — "I am the bread of life; he that 
cometh to me shall never hunger ; and he that 
believeth on me shall never thirst — If any man eat 
of this bread he shall live forever — Whoso eateth 
my flesh and drinketh my blood hath eternal life." 

The "sure mercies of David" are embodied in 
this "living bread" — "Behold, I have given him for 
a witness to the people, a leader and commander to 
the people." So Christ came "to bear witness to 
the truth" — and is called the "faithful and true 
witness." He is also the leader or "captain of our 
salvation," and "the Prince of the kings of the 
earth." His dominion shall be far extended. "Be- 
hold, thou shalt call a nation that thou knowest not ; 
and nations that know not thee shall run unto thee." 
The concordance of all these verses with other Mes- 
sianic Prophecy is evident. The ingathering of 
strange or Gentile nations settles the Messianic 
reference. 

The prophet next turns to admonish, warn, and 
expostulate with Israel and others respecting their 
sins, and the great movements of Providence and 
grace which have been predicted. Frequent refer 
ence is made to the great salvation that is soon to be 
introduced. 



in.] isaiah. 105 

[Ch. 59: 20.] 

"And the Redeemer shall come to Zion, and unto 
them that turn from transgression in Jacob, saith the 
Lord." Who should this be, if not He who has ever 
been called pre-eminently "the Redeemer?" He 
who " was wounded for our transgressions, and bruised 
for our iniquities." So Paul quotes the passage as a 
prediction referring to Gospel times. Rom. 11 : 26. 

Verse 21 contains a promise of the continuance 
of the Spirit of Christ and of a godly seed forever. 

Then follow several chapters full of exalted poetry 
relating to Christ and his church. Chapters that 
sound like a divine oratorio ; prophet, people, Imman- 
uel, God himself, alternately, and in chorus joining 
to sing of the great salvation. Strains these, that 
shall only be rightly sung when the church militant 
becomes triumphant; when the "redeemed of the 
Lord shall come to Zion with songs, and everlasting 
joy upon their heads." Two passages, presenting the 
Messiah in different attitudes, may yet be specifica- 
ted. In the first, he comes to " preach good tidings " 
to the mourning captives ; he comes meekly and 
lovingly with tender consolations. 

In the other, we see him just after a terrible battle 
with his enemies, his " garments dyed in their blood," 
"the day of vengeance in his heart," marching "in 
the greatness of his strength," to bring the year of 
redemption to his people. 



106 ISAIAH, [PERIOD 

[Ch. 61 : 1—4.] 

" The spirit of the Lord God is upon me; because 
the Lord hath anointed me to preach good tidings 
unto the meek; he hath sent me to bind up the 
broken-hearted, to proclaim liberty to the captives, 
and the opening of the prison to them that are 
bound ; to proclaim the acceptable year of the Lord, 
and the day of vengeance of our God ; to comfort all 
that mourn ; to appoint unto them that mourn in 
Zion, to give them beauty for ashes, the oil of joy for 
mourning, the garment of praise for the spirit of 
heaviness; that they might be called trees of right- 
eousness, the planting of the Lord, that he might be 
glorified.' ' 

The imagery is here taken from Chaldean cap- 
tivity, and in a lower sense the passage may be a 
prediction of deliverance from it. But the speaker 
is evidently the same who has been the subject of the 
preceding chapters. And the complete fulfilment of 
the passage could only be found in Him who, in the 
full consciousness of his divinity, read and expounded 
the passage as referring to his own ministry and 
fulfilled in it, Luke 4 : 16—21. 

He is called pre-eminently the Christ (anointed). 
He first preached the good tidings (gospel) to the poor. 
His promises are peculiarly to the broken-hearted; 
and to the captives taken by the God of this world. 
He opens the blind eyes, imparting "the true light/* 
He proclaims the acceptable year of the Lord. 



m.] isatah. 107 

The passage is figurative, and should be regarded 
mainly with reference to a spiritual fulfilment. Yet 
even in its literal significance it received in the gra- 
cious Jesus its most beautiful realization. Who else 
so carefully sought out the poor and despised, 
preached to publicans and sinners, opened the eyes 
of the blind, and loosed the captives "whom Satan 
had bound?" 

[Ch. 63 : 1—6.] 

In the sixty-second chapter earnest supplication 
is made to God in behalf of Zion, promise is received 
of his regard and faithfulness, and the ministers of 
the Lord are commanded to prepare the way for the 
advent of Zion's salvation or Saviour. In the sixty- 
third, this Saviour appears to the prophet in the 
midst of his contest and victories over the enemies 
of Israel. He sees him as it were returning from the 
slaughter of the Edomites (from Bozrah, the chief city 
of Edom), who stand as a type of the enemies of the 
church. Startled by the vision, he cries out, " Who 
is this that cometh from Edom, with dyed garments 
from Bozrah? this that is glorious in his apparel, 
travelling in the greatness of his strength?" To 
this inquiry Messiah answers, in thunder-tones, U I 
that speak in righteousness, mighty to save." Again 
the prophet asks, " Wherefore art thou red in thy 
apparel, and thine garments like him that treadetli in 
the winefat ? " He replies, "I have trodden the 



108 ISAIAH. [PERIOD 

winepress alone ; of the people there was none with 
me : for I will tread them in mine anger, and trample 
them in my fury ; and their blood shall be sprinkled 
upon my garments, and I will stain all my raiments. 
For the day of vengeance is in my heart, and the year 
of my redeemed is come." The redemption of the 
distressed and oppressed church demands this de- 
struction by him of the enemies of God and his 
kingdom. He comes to the rescue because there is 
no other Saviour. "I looked and there was none to 
help ; and I wondered that there was none to uphold ; 
therefore mine own arm brought salvation unto me, 
and my fury it upheld me. And I will tread down 
the people in mine anger, and make them drunk in 
my fury, and I will bring down their strength to the 
earth.' ' 

One realizes, in reading these burning, crushing 
words from the mouth of the Incarnate, what an 
apostle meant when he said, " it is a fearful thing to 
fall into the hands of the living God." There is 
indeed no wrath like the wrath of the Lamb. John, 
in his Revelations, saw one whose name was " the 
Word of God," " clothed with a vesture dipped in 
blood" — "treading the winepress of the fierceness 
and wrath of Almighty God." 

The connection of the passage with what has 
preceded respecting Messiah, and the representation 
of his contest as undertaken solely for the rescue of 
the faithful, mark it as a highly poetical and sublime 



III.] dsAIAH. 109 

description of the Son of God in the moment of that 
triumph which is so often referred to in other places. 

With this vision of triumph for the redeemed, 
and ruin for the enemies of God, we close the mag- 
nificent book of Isaiah. With Isaiah ended the golden 
age of prophecy. He went down glorious as a sun ; 
and after his setting it was night. 

For sixty years after Isaiah's martyrdom no 
prophet's voice is heard. It is an age of darkness, 
and fanaticism, and distracting babble : an age of 
idolatry, and of persecution, in which the few faithful 
had need of the support afforded by the sublime 
revelations of preceding ages. 
10 



PERIOD IV. 

CHALDEAN PERIOD 



The dark reigns of Manasseh and Ammon came 
like a Greenland winter upon the theocracy. Seventy 
years of idolatry, persecution, and spiritual dearth 
served well-nigh to fill up the cup of wrath which 
Israel and Judah were to drink from the hand of the 
Chaldeans. 

When the voice of the prophet was again heard it 
was but the omen of ill and herald of ruin. Zepha- 
niah and Jeremiah saw the shadow of approaching 
exile already beginning to fall upon their country, 
and bravely lifted up the note of warning. But the 
deaf age would not hear ; and amain the shadow and 
the substance strode on. 

Yet even in the clutch of Chaldean oppression 
there came to them visions of hope and voices of 
promise. He who guards Israel never slumbers, but 
in the darkest hour renews his divine revelations. 
Reading these later prophets we feel that though the 



ZEPHANIAH. Ill 

age has changed, and the grand prophet-bards of 
golden memory have departed, yet the Spirit still 
speaks through appropriate organs. Diversity of 
gifts, change of style, and the like, none can deny 
but it is the same spirit. 

ZEPHANIAH. 

The better reign of Josiah threw a dam across 
the stream of corruption, and gave the prophets an 
opportunity again to speak, and to make addition to 
the wonderful Book which had been so long buried in 
the rubbish of the Temple. 

Zephaniah first breaks silence with a train of woes 
and warnings for the wicked nations of the age. To 
all he proclaims that " the day of the Lord is at 
hand : " " A day of wrath, a day of trouble and dis- 
tress, a day of wasteness and desolation, a day of 
darkness and gloominess, a day of clouds and thick 
darkness," a day of trumpet, and alarm, and distress 
against those who have sinned against the Lord. 

But after this day of darkness comes a cheering 
prospect of brighter times. 

[Ch. 3 : 9—20.] 

"For then will I turn to the people a pure lan- 
guage, that they may all call upon the name of the 
Lord, to serve him with one consent." . . . " The 
remnant of Israel," who shall trust in the name of 
the Lord, " shall not do iniquity, nor speak lies ; 



112 JEREMIAH. [PERIOD 

neither shall a deceitful tongue be found in their 
mouth : for they shall feed and lie down, and none 
shall make them afraid." . . . " Behold, at that time I 
will undo all that afflict thee ; and I will save her 
that halteth, and gather her that was driven out ; and 
I will get them praise and fame in every land where 
they have been put to shame." . . . "for I will make 
you a name and a praise among all people of the 
earth," 

We see here an evident allusion to the restoration 
from the approaching exile ; but also a prediction of 
a brighter era and an illustrious reign of peace of 
which former prophets have so eloquently spoken. 

JEREMIAH. 

Of longer flight and wider sweep is the earnest, 
pathetic Jeremiah. Beginning about the same time 
with Zephaniah, 630 B. C, he was called both to 
predict the downfall of Jerusalem and Judea, and to 
witness the fulfilment of these predictions. To in- 
crease the misery of this tender-hearted and naturally 
timid child of inspiration, he was not only as it were 
forced to stand forth as a prophet and rebuke a god- 
less age, but the heartless people whom he warned 
looked upon him as in some way the author of the 
divine judgments which he foretold. No one ever 
had greater occasion for lamentations ; and no one 
ever surpassed him in strains of eloquent sorrow. 

The only consolation for this noble mourner was 



IV.] JEREMIAH. 113 

found in the vision and contemplation of a better 
future ; in the promise of a return from exile,- and 
still more in the distant but joyful reign of "the 
Lord our righteousness." These two events both lie 
in the future, the times indistinguishable, but the 
latter and more distant by reason of its surpassing 
glory, seeming to cover the whole view. 

[Ch. 23: 1—8.] 

Jeremiah's first prediction of Christ comes in 
contrast with the denunciation of wicked leaders who 
scatter and drive away the flock of the Lord. The 
evil pastors are the kings through whose wickedness 
God's people are led into sin and consequent exile 
and distress. The Lord declares that he will visit 
upon them the evil of their doings ; and "will gather 
the remnant of my flock out of all countries whither 
I have driven them, and will bring them again to their 
folds ; and they shall be fruitful and increase. And 
I will set up shepherds over them which shall feed 
them : and they shall fear no more, nor be dismayed, 
neither shall they be lacking, saith the Lord." 

That these better shepherds were not the Macca- 
bees, as some have suggested, appears from the fact 
that they are to be undershepherds of the branch of 
David, who is to reign, and prosper, and execute judg- 
ment. "Behold, the days come, saith the Lord, that 
I will raise unto David a righteous branch, and a 
king shall reign and prosper, and shall execute judg- 
10* 



114 JEREMIAH. [PERIOD 

ment and justice in the earth. And in his days shall 
Judah be saved, and Israel shall dwell safely, and 
this is the name whereby he shall be called, the Lord 
our Righteousness." 

The Maccabees neither sprang from David nor 
were undershepherds of any distinguished branch of 
his family. 

The promise of future prosperity here made is too 
rich to find adequate fulfilment in any kingdom save 
that of Messiah. 

The name given to this branch of David, of whom 
we have before heard, is sufficient to mark him as the 
great final Restorer. He who is called pre-eminently 
our Righteousness, must be more righteous than 
David, must be divine. And the undershepherds are 
to be found in such disciples as he to whom Christ 
said, "feed my sheep." 

[Ch. 31: 31—40.] 

The thirtieth and thirty-first chapters are full of 
promise. The restoration from exile is abundantly 
predicted; and in connection with this is given a 
promise of the new covenant, and reign of righteous- 
ness. " Behold, the days come, saith the Lord, that 
I will make a new covenant with the house of Israel, 
and with the house of Judah ; not according to the 
covenant that I made with their fathers, in the day 
that I took them by the hand, to bring them out of 
the land of Egypt . . . But this shall be the covenant 



IV.] JEREMIAH. 115 

that I will make with the house of Israel ; after those 
days, saith the Lord, I will put my law in their 
inward parts, and write it in their hearts ; and will be 
their God, and they shall be my people." 

God's covenants are rather dispensations than 
contracts. This new dispensation is evidently to be 
general, and to stand in contrast with the Mosaic 
institutes; to be at least a higher development of 
theocracy. The peculiarity of this new dispensation 
is that the law shall be not so much embodied in 
external forms, as laid up in the heart. It will be a 
more spiritual dispensation. Some spirituality existed 
under the old covenant, but " grace and truth came by 
Jesus Christ; " the peculiarity of the new dispensation 
is its spirituality. 

It shall also be characterized by the general 
diffusion of religious truth. " And they shall teach 
no more every man his neighbor, and every man his 
brother, saying, Know the Lord : for they shall all 
know me, from the least of them unto the greatest of 
them, saith the Lord: for I will forgive their iniquity, 
and I will remember their sin no more." Through 
forgiveness of sins shall men enter into this spiritual 
covenant, and intimate knowledge of God. Knowl- 
edge shall come in part like inspiration by virtue of 
the love of God's law which men shall possess. Babes 
and sucklings shall by participation of the spiritual 
life know more of the mystery of godliness than did 
ancient kings and prophets. Human teaching shall 



116 JEREMIAH. [PERIOD 

be secondary. Symbol and type shall be laid aside, 
and the pure, simple truth "run and be glorified." 

The writer of Hebrews quotes this passage, and 
declares its fulfilment in the Gospel dispensation. 
Heb. 8th and 9th. To those chapters the reader is 
referred for further comment. 

The remainder of this thirty-first chapter vividly 
describes the duration, extension, and glory of the 
spiritual kingdom, by imagery drawn from the re- 
building and extension of the walls of Jerusalem. 

[Ch. 33 : 14—26.] 

Again, the promise of restoration is made in answer 
to the complaints of those who declare that the Lord 
has cast off the regal and sacerdotal families, and 
given up his people. As in the thirty-first chapter, 
the promises are declared to be sure and infallible as 
the ordinances of the sun and moon. Referring back 
to former promises, he says, " Behold, the days come, 
saith the Lord, that I have promised unto the house 
of Israel and to the house of Judah. In those days 
and at that time, will I cause the branch of right- 
eousness to grow up unto David ; and he shall exe- 
cute judgment and righteousness in the land." . . . 
" For thus saith the Lord : David shall never want a 
man to sit upon the throne of the house of Israel ; 
neither shall the priests the Levites want a man 
before me to offer burnt offerings, and to kindle meat 
offerings, and to do sacrifice continually." 



IV.] EZEKIEL. 117 

So frequent and strong are the assurances of the 
royal branch even when the throne of David and the 
whole theocracy seem to be prostrate and in ruins. 

The promise of an eternal priesthood, in connec- 
tion with the eternal dominion of the branch is a 
marked feature in this passage. As Christ would 
establish forever the true kingdom of which David's 
was a type ; so would he also in his sacerdotal char- 
acter forever afford the means of access to God by 
his self-sacrifice, and thus virtually perpetuate the 
Levitical priesthood. 

Reference may also be made here to that priest- 
hood, as well as sovereignty, with w T hich every be- 
liever is invested. "Ye shall be called kings and 
priests unto God." In this sense all members of the 
true church become allied to the families of David 
and of Levi, and these families are perpetuated in 
them. 

EZEKIEL. 
Leaving now the desolate region of Judea, let us 
follow the track of the exiles to distant Chaldea. 
There, too, we may find, by the river Chebar, one 
whose harp hangs not upon the willows, and whose 
fiery glance pierces forward into brighter eras. In 
part at least cotemporary with Jeremiah, probably 
once his pupil, Ezekiel's circumstances and themes 
are not unlike that prophet. But in style and treat- 
ment of his subject he is all unlike the tender Jere- 



118 EZEKIEL. [PERIOD 

miah. He is master of the startling and terrible. 
At the evils of his age he smites right and left as 
with a two edged sword. As a spiritual Samson he 
sets himself to pull down idolatry, and point his 
people to the true God. 

Carried to Chaldea with the better part of the 
people he has a better material to work upon than 
has Jeremiah. Still, the exiles to a great extent for- 
got God and looked for deliverance from human 
means. At times he also directs his discourse to the 
remnant of the people in Judea. 

Like the other Messianic prophets he follows up 
denunciation and threatenings with promises of future 
blessings ; coupling together predictions of the res- 
\ toration and of the great era of Messiah. 

A hasty glance at his Messianic predictions must 
suffice. 

[Ch 11: 14—21.] 

Here the Jews yet in Palestine are reproved for 
exulting over those in captivity as if they were better 
and more favored of God than the exiles. God 
promises to be as a sanctuary for the dispersed, and 
to restore them again to their own land. This prom- 
ise is accompanied with an intimation of that new 
birth, which is regarded as more peculiarly a Christian 
doctrine. 

" And I will put a new spirit within you ; and I 
will take the stony heart out of their flesh, and will 



IV.] EZEKIEL. 119 

give them an heart of flesh." This and the general 
scope of the passage seem to embrace more than was 
realized in the mere restoration to Palestine, though 
there is no very definite proof of a Messianic refer- 
ence. 

[Ch. 17 : 22—24.] 

The house of David is here represented as a " high 
cedar," from which Jehovah takes the topmost branch 
and plants it "in the mountain of the height of 
Israel," with the promise that it shall grow, and 
" bring forth boughs, and bear fruit, and be a goodly 
cedar : and under it shall dwell all fowl of every 
wing; in the shadow of the branches thereof shall 
they dwell." 

Similar to the above is Christ's parable of the 
grain of mustard seed. But Ezekiel sees no seed 
planted : it is a twig, or highest branch from an 
ancient stock which grows and spreads till it shelters 
"all fowl of every wing " — by which is prefigured the 
ingathering of all nations. Certainly no such gath- 
ering of the nations was found under any branch 
planted in Zion, during the continuance of the old 
theocracy. This cedar branch must be the branch of 
which we have already so often heard. 

[Ch. 34: 23—31.] 

After denouncing the shepherds of Israel who 
feed themselves and not the flock, and promising to 



120 EZEKIEL. [PERIOD 

gather again the scattered flock, Jehovah says, "I 
will set up one shepherd over them, and he shall feed 
them, even my servant David." A covenant of 
peace shall be established so that the flock may dwell 
Bafely even in the wilderness. "And they shall no 
more be a prey to the heathen, neither shall the 
beast of the land devour them ; but they shall dwell 
safely, and none shall make them afraid. And I will 
raise up for them a plant of renown,' ' etc. 

There is evident allusion here to that reign of 
peace and prosperity which is yet only begun, and 
which shall be fully realized only when the kingdom 
of Christ shall have filled the world. The good 
Shepherd is gathering in his flock, and he will feed 
them, and lead them unto green pastures and living 
waters. 

[Ch. 36 : 23—32.] 

Here, as in chapter 11, we have a promise of that 
regeneration which Christ declared to be indispensa- 
ble for admittance into his kingdom. God will not 
suffer Israel to receive that entire destruction which 
they deserve. For his "holy name's sake" he will 
gather the scattered remnants of his people out of all 
countries, sprinkle them with clean water and purify 
them from all their filthiness and idols. "A new 
heart also will I give you, and a new spirit will I put 
within you : and I will take away the stony heart out 
of your flesh, and I will give you an heart of flesh. 



IV.] EZEKIEL. 121 

And I will put my spirit within you, and cause you 
to walk in my statutes, and ye shall keep my judg- 
ments and do them." 

The gathering from all countries, and the dispen- 
sation of the spirit, as well as the change of heart 
that shall be peculiar to that time, mark the predic- 
tion as referring to the Christian dispensation. 

[Ch. 37: 21—28.] 

Here the prophet is bidden to repeat the promise 
of the "new covenant" and the "one Shepherd," 
who is also called "my servant David." Israel and 
Judah shall be united as one tribe, " And David my 
servant shall be king over them ; and they all shall 
have one shepherd : and they shall also walk in my 
judgments, and observe my statutes, and do them. 
And they shall dwell in the land that I have given 
unto Jacob my servant, wherein your fathers have 
dwelt; and they shall dwell therein, even they and 
their children, and their children's children forever : 
and my servant David shall be their prince forever. 
Moreover, I will make a covenant of peace with 
them ; it shall be an everlasting covenant with 
them : and I will place them, and multiply them, 
and will set my sanctuary in the midst of them for 



evermore." 



Christ, as the descendant of David who would 
give permanence to his throne, and in whom his fam- 
ily should end, is rightly called David. He has been 
11 



122 EZEKIEL. [PERIOD 

also promised as a " covenant for the people."' Cer- 
tainly this shepherd and servant David, this everlast- 
ing covenant of peace, and final permanent settlement 
of Israel and Judah "for evermore," implies more 
than could have been realized in the comparatively 
brief and restless period between the restoration and 
the Roman destruction. Israel and Judah have yet 
a birth-right in this prediction. David, the shep- 
herd, has introduced the everlasting covenant of 
peace, and the true Israel shall yet see the complete 
fulfilment of these promises. 

[Ch. 40 48.] 

These obscure chapters may be profitably studied 
in this connection as probably an allegorical descrip- 
tion of the Christian church in its final completeness. 

The vision of the holy waters, in chapter 47, is 
certainly a beautiful type of the gradually increasing, 
life-giving influence of the kingdom of God in the 
world. Issuing from under the Temple these waters 
flow away with an ever increasing stream to the sea 
of death, sweetening even its bitter depths. Upon 
either bank of the stream "shall grow all trees for 
meat, whose leaf shall not fade, neither shall the fruit 
thereof be consumed : it shall bring forth new fruits 
according to his months, because their waters they 
issued out of the sanctuary ; and the fruit thereof 
shall be for meat, and the leaf thereof for medicine." 

John, in his Revelation 22 : 1 — 3, sees the same 



rsr.] daniel. 123 

river gushing out from the throne of God in the 
heavenly city ; the trees of life upon its banks still 
verdant with healing leaves, and bearing their 
monthly fruit. 

The visions of Ezekel and of John still await their 
complete fulfilment. The city, the Temple, and the 
immortal river still gleam in the eye of faith. 

DANIEL. 

The period now under review closes with Daniel, 
that noble cotemporary of Ezekiel, most favored by 
fortune of all the prophets. 

Carried to Babylon when a child, he grew up and 
lived in exile, a favorite of the Chaldeans. Favored 
also of heaven above most men he preserved his 
attachment to his religion and his fidelity to his God, 
who proved to him a friend indeed. 

He was peculiarly the prophet of the exile, living 
through it, and finishing his ministry after the decree 
of Cyrus for the restoration. 

The accuracy with which he predicted the time 
of Messiah's advent, though proof of his clear pro- 
phetic vision, has subjected him to the fierce attacks 
of the later Jews and other sceptics who are unwil- 
ling to find his predictions fulfilled in Jesus Christ. 
The older Jews, Josephus among them, regarded him 
as one of the greatest of the prophets. But since 
his claim to such regard has been substantiated by 
the fulfilment of his predictions, they have sought to 



124 DANIEL. [PERIOD 

detract from him, and class him among the later and 
uninspired writers. 

Christ confirms his prophetic inspiration in Matt. 
24: 15, Mark 13: 14. "When ye shall see the 
abomination of desolation, spoken of by Daniel the 
prophet," etc. And even without this divine testi- 
mony, his inspiration is indisputable. 

Daniel's visions are on a collossal scale. His 
dreams cover kingdoms and dynasties. If he takes 
note of time, it is in days and weeks of years that he 
measures it. 

It has been truly remarked that visions of Mes- 
siah interpenetrate the whole book of Daniel. But 
at present we shall notice only three or four different 
visions as undoubtedly Messianic. 

[Ch. 2: 31—45.] 

The first of these is found in Nebuchadnezzar's 
dream, and its interpretation. The troubled king 
demands that his wise men reveal and interpret to 
him his forgotten dream, ^he magicians, astrologers, 
and sorcerers fail. But the God of heaven in a 
vision reveals to Daniel the dream and its intepreta- 
tion. " Thou, king, sawest, and behold a great 
image. This great image, whose brightness was ex- 
cellent, stood before thee ; and the form thereof was 
terrible. The image's head was of fine gold, his 
breast and his arms of silver, his belly and his thighs 
(sides) of brass, his legs of iron, his feet part of iron 



IV.] DANIEL. 125 

and part of clay. Thou sawest till that a stone was 
cut out without hands, which smote the image upon 
his feet that were of iron and clay, and brake them 
to pieces. Then was the iron, the clay, the brass, 
the silver, and the gold broken to pieces together, and 
became like the chaff of the summer threshing floors ; 
and the wind carried them away, that no place was 
found for them ; and the stone that smote the image 
became a great mountain, and filled the whole earth. 
This is the dream." 

According to the interpretation revealed to Dan- 
iel, the different parts of the image represent so 
many different kings or kingdoms. After the over- 
throw of these four great kingdoms, say the Chal- 
dean, Persian, Macedonian, and Roman, which shall 
be broken to pieces and ground to powder b} " the 
stone cut out of the mountain without handu" this 
stone shall itself become a great mountain and fill the 
whole earth. That is, "the God of heaven s^all set 
up a kingdom, which shall never be destroys & : and 
the kingdom shall not be left to other people , but it 
shall break in pieces and consume all these kingdoms, 
and it shall stand forever. Forasmuch as tt.-ou saw- 
est that the stone was cut out of the mountain with- 
out hands, and that it brake in pieces the iron, the 
brass, the clay, the silver, and the gold; the great 
God hath made known to the king what shnll come 
to pass hereafter." 

The aptness of this image as a type of the four 
11* 



126 DANIEL. [PERIOD 

kingdoms spoken of above, and their overthrow by 
the kingdom of righteousness set up by the God of 
heaven in the person of Christ, forbid that any 
Christian should doubt the ancient Jewish interpreta- 
tion which regarded the stone that becomes a moun- 
tain and fills the world as the anointed branch of 
David. Or taking it as a type of Christ's kingdom, 
rather than of his person, how aptly does the 
increasing stone describe the progressive course of 
Christianity, which seems to be now crushing " the 
toes of clay and iron" and fast filling the world. 

[Ch. 7 : 13, 14.] 

In another dream Daniel sees four beasts repre- 
senting the same kingdoms as the different parts of 
"the image" represented above. Their dominion is 
broken by the "Ancient of days," and dominion is 
given to the " Son of man." 

"I saw in the night visions, and, behold, one like 
the Son of man (intimating his humanity) came with 
the clouds of heaven (intimating his divinity), and 
came to the Ancient of days, and they brought him 
near before him. And there was given him dominion, 
and glory, and a kingdom, that all people, nations, 
and languages should serve him: his dominion is an 
everlasting dominion, which shall not pass away, and 
his kingdom that which shall not be destroyed." 

This were a strange vision to apply to any tem- 
poral and merely human ruler. What king of earth, 



IY.] DANIEL. 127 

robed in clouds, goes to the Ancient of days and 
receives from him eternal, unlimited dominion ? Only 
that "Son of man," whose "kingdom is not of this 
world," can realize this vision." 

The latter part of the chapter indicates the 
manner in which the saints of the Most High shall, 
as the organs of this regal Son of man, obtain victory 
over the world and participate in his everlasting 
dominion. 

" These great beasts, which are four, are four 
kings, which shall arise out of the earth. But the 
saints of the Most High shall take the kingdom, and 
possess the kingdom forever, even forever and ever." 
The little horn of the fourth beast " made war with 
the saints, and prevailed against them ; until the 
Ancient of days came, and judgment was given to 
the saints of the Most High ; and the time came that 
the saints possessed the kingdom." ..." An$ the king- 
dom and dominion, and the greatness of the kingdom 
under the whole heaven, shall be given to the people 
of the saints of the Most High, whose kingdom is an 
everlasting kingdom, and all dominions shall serve 
and obey him." "Blessed are the meek," said 
Christ, "for they shall inherit the earth." And 
again, of himself he says, " All power is given unto 
me in heaven and in earth." If further confirmation 
of the Messianic character of this vision is needed, 
let Eph. 1 : 18 — 23 be studied ; " That ye may know 
what is the hope of his calling, and what the riches 



128 DANIEL. [PERIOD 

of the glory of his inheritance in the saints, and what 
is the exceeding greatness of his power to us-ward 
who believe, according to the working of his mighty 
power, which he wrought in Christ, when he raised 
him from the dead, and set him at his own right hand 
in the heavenly places, far above all principality, and 
power, and might, and dominion, and every name that 
is named, not only in this world, but also in that 
which is to come : and hath put all things under his 
feet, and gave him to be the head over all things to 
the church, which is his body, the fulness of him that 
filleth all in all." 

[Ch. 9: 24—27.] 

In the sixty-ninth year of the captivity and the 
five hundred and thirty-eighth B. C, Daniel, in stu- 
dying the writings of Jeremiah, becomes impressed 
with the truth that the Chaldean bondage was to last 
but 70 years; and hence that it was near its end. 
Encouraged by this he prays fervently to God to 
remember and deliver his people. In answer to his 
prayer, Gabriel addresses him in vision, assuring him 
that deliverance is at hand. With this assurance is 
given one of the most striking predictions of that 
greater salvation, of which deliverance from Chal- 
dean bondage is but a type. 

As a great variety of translations and interpreta- 
tions have been proposed for this remarkable predic- 
tion, and as the interpretation depends mainly upon 



IV.] DANIEL. 129 

the translation adopted, it may be well to insert here 
one of the best of recent translations, that of Stuart 
in his commentary on Daniel : 

" Seventy weeks are decided respecting thy peo- 
ple and thy holy city to restrain transgression, and to 
seal up sin, and to expiate iniquity, and to bring in 
everlasting righteousness, and to seal a vision and 
prophecy, and to anoint a Holy of holies. 

" Mark well and understand ; from the going forth 
of a command to rebuild Jerusalem unto an Anointed 
one, a prince, shall be seven weeks — and sixty and 
two weeks shall it be rebuilt, with broad spaces and 
narrow limits and in troublous times. And after 
sixty and two weeks an Anointed one shall be cut off, 
and there shall be none for it (the people), and the 
city and the sanctuary shall the people of a prince 
that will come destroy : but his end shall be with an 
overwhelming flood and unto the end shall be war, a 
decreed measure of desolations. And he shall firmly 
covenant with many for one week ; and during half 
of the week shall he cause the sacrifice and oblation 
to cease; and a master shall be over a winged fowl 
of abomination ; but unto destruction, even that which 
is decreed, shall there be an outpouring upon him who 
is to be destroyed." 

The above translation is introduced here partly 
because its author does not adopt the exclusively 
Messianic interpretation, and hence cannot be preju- 
diced in favor of our present purpose. 



130 DANIEL. [PERIOD 

Whatever translation be adopted the general 
impression made upon the reader is the same. No 
unprejudiced mind can fail to see here a remarkable 
prediction of the time that is to intervene between 
the Babylonish captivity and the introduction of a 
new dispensation by Messiah. 

The first question that arises upon the reading of 
this passage respects the weeks mentioned. For the 
following, among other reasons, nearly all interpreters 
regard the weeks spoken of as periods each of seven 
years. 

It is intimated that the seventy weeks are to be 
in some sense a compensation for the seventy years 
exile. But seventy common weeks of prosperity 
would be no consideration for seventy years of suf- 
fering. Moreover, the great events that are to occur 
within the specified period demand that it be much 
more than seventy ordinary weeks. Again, the cap- 
tivity of seventy years evidently had reference to the 
sabbatic years, or seven-year weeks of the Hebrews. 
Hence, in the specification of a period by weeks, we 
should naturally expect a reference to those weeks of 
years which had figured so largely in Hebrew history. 
Seven, seventy and seven times seventy were sacred 
numbers, and the latter, seven times seventy years, 
the period supposed to be designated in this predic- 
tion, completed the great cycle at the end of which 
debts were cancelled, slaves emancipated and for- 
feited lands restored to the original proprietors. In 



IV.] DANIEL. 131 

other words seventy weeks of seven years each 
brought about the great jubilee. 

At the close of the seventy weeks, in the passage 
before us, shall come the finishing of transgression, 
the atonement for sins, the introduction of a new 
dispensation, the fulfilment of prophecy, and the 
anointing of the Most Holy. What jubilee were 
great in comparison with such an epoch ? 

The next question of time respects the beginning 
and close of the seventy weeks. 

Kespecting this there has been, and perhaps ever 
will be, diversity of opinion. Some have fixed upon 
the edict of Cyrus for the restoration of the Jews, 
others upon that of Darius ; most fix upon the first 
decree of Artaxerxes in his seventh year, and some 
upon his second decree and its fulfilment by Nehe- 
miah in the twentieth year of Artaxerxes' reign. 
Others declare that insuperable objections lie against 
each of these points of time, and leave us in entire 
suspense relative to the starting point. 

Generally, the calculator starts at the other end, 
the supposed termination of the seventy weeks, and 
reckons backwards to find the beginning. But here 
also arises a difficulty. Some interpreters refer the 
appearance of Messiah to his birth, others to his 
baptism and entrance upon his public ministry, while 
others still deny that any definite allusion is made to 
either event. Differences also arise in the computa- 
tion from the use of solar time by one, and lunar by 



132 DANIEL. [PERIOD 

another. It is, moreover, disputed whether the 
sacrifice and oblation ceased when the great sac- 
rifice of Christ was offered, or whether it was when 
the abomination of desolation was erected by the 
Romans, or whether the reference is not to the sup- 
pression of the temple service by Antiochus, and the 
erection of the statue of Jupiter Olympus upon the 
altar of the Temple. The winged fowl of abomina- 
tion in Stuart's translation is of course, in that case, 
the eagle, bird of Jupiter. 

Lastly, interpreters differ respecting the Messiah 
or anointed one, who is to be cut off after three score 
and two weeks ; some claiming that this person is the 
same as the Prince Messiah, others that it was the 
priest Onias. 

Such are the difficulties and disagreements re- 
specting this prophecy. The present writer has no 
desire to conceal them, and no design to increase 
them by proposing new theories. But let not the 
reader surmise that the prediction is, therefore, unin- 
telligible and useless for our purpose. Obscure as it 
is, it throws more prophetic light upon the time of 
the advent than any other prediction. Both Jews 
and Christians, with the exception of those who are 
determined not to admit a clear prediction of Jesus 
Christ, have ever found here specification of the time 
of Messiah's advent. 

It is agreed by all believers in Messianic pro- 
phecy, that the seventy weeks w r ere weeks of years. 



IV.] DANIEL. 133 

That the Most Holy or Holy of holies refers to the 
new temple or spiritual dispensation of Messiah. 
That "the Messiah the Prince" is Emmanuel, and 
that it is here predicted that he should appear about 
four hundred and ninety years after the captivity. 
Upon this the Jews in and before the days of Christ 
founded their calculations. 

As to the difficulty attending the determination 
of the precise time spoken of, it may be remarked 
that it probably was not God's purpose clearly and 
definitely to reveal the time. He ever left room for 
study and faith. And despite all the obscurity and 
disagreement attending the interpretation, interpre- 
ters have never been able to get far enough apart to 
affect materially the value of this passage. Their 
calculations all bring out the last of the seventy 
weeks somewhere between the birth of Christ and the 
destruction of Jerusalem by the Romans. The dif- 
ference is a mere trifle. Each calculator manages to 
find plausible arguments and coincidences for his 
reckoning ; and since they all point to the age of 
Jesus as about the time foretold by Daniel for the 
advent of the Messiah the Prince, we need not quar- 
rel over the slight disagreements. 

The fact that the Jews have felt compelled either 
to admit the fulfilment of this prediction in Christ, or 
to renounce the authority and deny the inspiration of 
Daniel, and have chosen the latter alternative, shows 
that the discrepancies between different calculators 
12 



1 34 DANIEL. [PERIOD 

are of slight consequence, and that the difficulty is 
not in the prediction, but in our partial knowledge of 
the facts in the fulfilment. 

As a sample of the calculations based on this pre- 
diction an abstract of Hengstenberg's is subjoined: 

"Notwithstanding the former decrees and the 
efforts of the Jews to rebuild their city, the ' troub- 
lous times ' retarded them so that in fact Jerusalem 
was not rebuilt until the time of Artaxerxes' second 
decree in the twentieth year of his reign. This 
twentieth of Artaxerxes was the four hundred and 
fifty-fifth B. 0. Seven weeks and three score and 
two weeks, or sixty-nine weeks from this decree, i. e. 
four hundred and eighty-three years, bring us to the 
time of Christ's baptism and entry upon his public 
ministry. Add one week or seven years to 483 = 
490. This one week, in which the ' covenant was to 
be confirmed with many/ and in the midst of which 
' the sacrifice and oblation should cease,' embraces 
the public ministry of Christ, three and a half years, 
and leaves three and a half years 'to confirm the 
covenant ' by the preaching of the apostles and the 
dispensation of the spirit." 

In conclusion, let the reader note the name here 
given to the promised Prince. It is not an anointed 
simply in a qualified sense, as Cyrus is in one place 
called God's anointed. It is the Messiah the Prince 
— one who can restrain transgression, seal up sin, 
expiate iniquity, bring in everlasting righteousness, 



IV.] DANIEL. 135 

seal vision and prophecy, and anoint a Holy of 
holies : achievements which are altogether above the 
capacity of mortal. Such an one shall appear about 
490 years after the decree to restore and to build 
Jerusalem. Such a specification of numbers is rare 
in prophecy ; though there are other cases, e. g. 
Jeremiah's prediction that the captivity should last 
seventy years. Jer. 25 : 11, and 29 : 10. 

Chapter 12 is worthy of study in this connection, 
although its Messianic reference is not so clear as the 
above. "Michael, the great prince which standeth 
for the children of thy people," shall stand up in a 
time of trouble ; " and at that time thy people shall 
be delivered every one that shall be found written in 
the book, And many of them that sleep in the dust 
of the earth shall awake, some to everlasting life, and 
some to shame and everlasting contempt. And they 
that be wise (teachers) shall shine as the brightness 
of the firmament ; and they that turn many to right- 
eousness, as the stars forever and ever." 

Here the prophet receives an intimation of the 
final resurrection, judgment, and eternal retribution : 
and the connection, as well as the name and office, 
suggests the probability that this Michael is no 
created angel, but that covenant Angel into whose 
hands "the Father hath committed all judgment." 

Thus did this great prophet overlook the long 
ages of earth, and see in vision the final consummation 
of the mediatorial w T ork. Happy is he who, like 



136 DANIEL. 

Daniel, at the close of his earthly commission, can 
hear the voice of his Lord saying, " Go thy way till 
the end be, for thou shalt rest, and stand in thy lot 
at the end of the days." 

So closes the Chaldean period of prophecy. The 
captive exile no longer sits weeping by the rivers of 
Babylon. Westward again wends the star of pro- 
phecy, now a waning star. 



PERIOD V. 

PERIOD OF THE RESTORATION 



About Jerusalem now gather returning Jews to 
build again their temple and city. They find desolation 
and discouragement. Their numbers and resources are 
limited. Enemies oppose and harrass them. Their 
best endeavors fall so far below their ideal that they 
become discouraged and disheartened. Some are also 
reckless and indifferent. Occupied with their own 
personal interests, eager to make a good settlement, 
they forget their obligations to Him who had restored 
them to their beloved land, and refuse to build upon 
his temple. These are hard and troublous times, and 
the work goes slowly and sadly on. 

At this juncture of affairs arises a little constella- 
tion of prophets to encourage and urge on the 
rebuilding of the city and temple, and, as the event 
proved, to close the book of prophecy. 

The captivity cured the Jews of all tendency to 
pagan idolatry. Let them be once more fairly rein- 
stated in their country, and get their religious institu- 
12* 



138 HAGGAI. [PERIOD 

tions well established, and it may be presumed that, 
even without the continued ministration of inspired 
prophets, they would, at least, for four or five centu- 
ries, maintain the true religion. These last prophets 
and their coadjutors make provision for such a state 
of things by urging on the reconstruction of the 
Temple, re-establishing the ancient worship of God, 
building synagogues, and multiplying copies of the 
Law and the Prophets ; and by pointing the people 
still forward to a brighter era and a greater leader. 
Had the book of prophecy closed with the exile, the 
tendency would have been to seek the fulfilment of 
Messianic prophecy in Cyrus, Zerubbabel, and others 
who figured prominently in the restoration. To 
prevent this, inspired seers still point to the future ; 
and the last of this noble order closes his commission 
with a prediction of a prophetic messenger yet to 
arise as the herald of Messiah. 

HAGGAI. 

Haggai leads the way in this new era as the 
helper of Zerubbabel the governor, and of Joshua 
the high priest. Upon the subject of our present 
studies he throws but a single flash of light ; in that, 
however, there is much of promise. The occasion of 
his message is the grief of the people on account of 
the inferiority of the new temple which they are 
building in contrast with the old temple which some 
of them had seen in its glory. To console them he 



V.] HAGGAI. 139 

is commissioned to predict something of the glory 
that shall yet crown this temple which now seems as 
nothing in their eyes. 

[Ch. 2: 6—9.] 

" For thus saith the Lord of hosts : yet once it is 
a little while, and I will shake the heavens, and the 
earth, and the sea, and the dry land ; and I will 
shake all nations, and the desire of all nations shall 
come: and I will fill this house with glory, saith the 
Lord of hosts. . . . The glory of this latter house 
shall be greater than of the former, saith the Lord 
of hosts : and in this place will I give peace, saith 
the Lord of hosts." From Heb. 12: 26, 2T, we 
learn that this shaking of the nations, the earth, and 
the heavens, " signifies the removing" of the old dis- 
pensation with whatever else may be shaken, and the 
introduction of the kingdom of Jesus, the mediator 
of the new covenant, a kingdom which cannot be 
moved. According to this interpreter the establish- 
ment of Christianity is a far more trying and sifting 
process than was the giving of the law. The earth 
shook when God came down on Sinai. The universe 
shakes when Christ comes down to build his kingdom. 
The Gospel tries everything, shakes everything, and 
shakes down whatever is not stable and divine. And 
when idolatries and tyrannies shall have fallen, the 
regenerated nations shall come to the new temple, 
bringing their desire (objects of desire, treasures) to 



ItO ZECHARIAH. [PERIOD 

beautify and render glorious that house where the 
Lord himself will dispense peace. 

The ninth or last verse of this prediction has 
been generally regarded as a promise that Christ 
would appear before the destruction of this second 
temple and glorify it by his presence, as he did. And 
as his presence was greater than the shekinah or 
aught else that pertained to the old temple, " the 
glory of this latter house " was, in this respect, 
"greater than of the former.' ' 

The prediction may be regarded as yet but par- 
tially fulfilled. There is now a shaking among the 
nations, and the desire of the heathen is coming ; the 
"shaking," the "glory," and the "peace" shall yet 
be greater. 

ZECHARIAH. 
Haggai was but the herald of a brighter star who 
joined him in the same work of encouraging a 
desponding people, reproving the selfish and idle, and 
urging on the rebuilding of city and temple. In 
spiritual things Zechariah was the master builder of 
this era. Amid his rebukes, warnings, and encour- 
agements he mingles freely predictions of that Mes- 
siah who is to appear in due time to glorify Zion, and 
receive into his kingdom all the pure and devout. 
Excepting Isaiah, no other prophet has such definite 
and marked delineations of the Messiah and his medi- 
atorial work. Zechariah gives striking intimations 



V.] ZECHARIAH, 141 

of Christ's participation in- the divine nature, of his 
uniting in himself the regal and the sacerdotal offices, 
of his triumphal entry into Jerusalem upon an ass, 
of his betrayal for thirty pieces of silver, his death, 
the unbelief of the Jews, and of their final repent- 
ance and restoration. 

In many of his Messianic predictions there is, 
doubtless, a lower reference to Joshua and Zerubba- 
bel as types of Christ to whom the predictions mainly 
refer. 

The first and second chapters of this book are 
generally regarded as containing allusions to Christ 
and the new dispensation. But as there is no clearly 
defined feature of this kind they may be passed over 
with the remark that the "rider on the red horse" 
may be, and the "man w r ith the measuring line" 
doubtless is, the angel of the Lord, or covenant angel 
of Israel, who is to enlarge and beautify Jerusalem 
and make it the seat of his dominion. 

[Ch. 3: 8—10.] 

"Behold, I will bring forth my servant the 
Branch." Here is a renewal of the promise made 
through Isaiah 200 years before ; Is. 11 : 1. The 
branch is so often spoken of, in connection with the 
prospects of the theocracy, that w r e cannot easily 
doubt to whom it refers. It is significant here as 
showing that "the Branch" w T as some one yet to 
come, and hence not Zerubbabel or any one of those 



142 ZECHARIAH. [PERIOD 

who figured in the restoration from Babylon. They 
had come and acted or were then acting their part. 
But this servant of God and branch of Jesse were 
yet to come for a future restoration. 

"For, behold, the stone that I have laid before 
Joshua ; upon one stone shall be seven eyes : behold, 
I will engrave the graving thereof, saith the Lord of 
hosts, and I will remove the iniquity of the land in 
one day." 

The prostrate theocracy is likened to a rough 
stone, upon which the attentive providence of God is 
directed as with seven eyes ; and when the Branch 
appears he will polish and grave it, removing its 
iniquity in one day. 

Then shall follow the longed for era of peace 
when " every man shall call (invite) his neighbor 
under the vine and under the fig-tree, saith the Lord 
of hosts." 

[Ch. 4.] 

A golden candlestick miraculously supplied with 
oil, as a type of Zerubbabel sustained and carried 
forward in his difficult enterprise, "not by might, nor 
by power, but by my spirit saith the Lord," seems 
also, as does Zerubbabel himself, to be a type of that 
greater builder before whom every " great mountain 
shall become a plain;" and who shall bring forth 
" the headstone " of his spiritual temple " with shout- 
ings of grace, grace unto it." 



V.] ZECHARIAH. 143 

[Ch. 6 : 9—15.] 

Here is a symbolical transaction in which the 
prophet is bidden to crown Joshua the high priest 
with two crowns. One of these crowns may be 
regarded as representing the sacerdotal office, and the 
other the regal. Having thus doubly crowned Joshua, 
he bids the people look upon him as a type of the 
man whose name is the Branch : and " he shall grow 
up out of his place, and he shall build the temple of 
the Lord : even he shall build the temple of the 
Lord ; and he shall bear the glory, and shall sit and 
rule upon his throne, and he shall be a priest upon 
his throne (i. e. unite the regal and priestly offices) ; 
and the counsel of peace shall be between them both." 
As both king and priest, Melchisedec-like, he shall 
be Prince of peace. 

Certainly it is not the material temple that this 
Branch is to build. Zerubbabel was already building 
that, but he was not a priest, and hence could not be 
the Branch. Joshua was priest but not king, nor was 
he the main builder of the temple. 

" And they that are far off shall come and build 
in the temple of the Lord." It cannot be doubtful 
who is this royal priest who is to gather and build the 
far off nations into his living temple. 

[Ch. 8.] 

In this chapter the disconsolate portion of tho 
people are assured that such great prosperity ami 



144 ZECHARIAH. [PERIOD 

blessings are in store for Israel, that all their days of 
mourning shall be changed into days of rejoicing. 
The richness of the promises, particularly in the 
closing verses, indicates a reference to the future 
blessedness of the theocracy under the reign of 
Christ. 

" Many people and strong nations shall come to 
seek the Lord of hosts in Jerusalem, and to pray 
before the Lord. Thus saith the Lord of hosts, In 
those days it shall come to pass, that ten men shall 
take hold, out of all languages and nations, even shall 
take hold of the skirt of him that is a Jew, saying, 
We will go with you ; for we have heard that God is 
with you." 

[Ch. 9 : 9, 10.] 

Zion, saved from the common ruin of other cities, 
is here called upon to rejoice in the approach of her 
great, though lowly, king of righteousness and salva- 
tion. The cause of joy is no ordinary one. 

" Rejoice greatly, daughter of Zion ; shout, 
daughter of Jerusalem ; behold, thy king cometh 
unto thee, he is just and having salvation ; lowly and 
riding upon an ass, and upon the colt the foal of an 
ass." 

Before the introduction of horses by Solomon, 
asses were sometimes ridden by kings, but not after 
that time. Hence, this was unquestionably signifi- 
cant of the humility of the Messiah. David, Solo- 



V.] ZECHARIAH. 145 

mon, and their successors often entered Jerusalem 
upon richly caparisoned mules and horses, attended 
by brilliant retinues. Christ, as if in ridicule of all 
the mock-splendors of earthly kingship, and in con- 
tempt of the Jewish notion of a worldly Messiah, 
when the popular zeal in his favor had reached its 
climax, gave this prediction its accurate and literal 
fulfilment. With the loose coats of his followers, 
instead of the costly trappings, spread upon an 
ungainly ass colt, attended by a vociferating train of 
those whom his enemies regarded as the rabble, 
Zion's greatest king entered the proud city of David 
amid shouts of rejoicing. Matt. 21 : 1 — 10. 

Verse 10 carries out the subject, depicting his 
reign as universal and peaceful. " He shall speak 
peace unto the heathen ; and his dominion shall be 
from sea even to sea, and from the river even unto 
the ends of the earth." The highest dignity and 
universal dominion await the lowly-minded king. 

It may be added respecting this prediction, that 
although the humiliation indicated was repugnant to 
Jewish pride, the Messianic interpretation prevailed 
until the fulfilment of the passage by Christ became 
notorious. After that, every device was resorted to 
by the Jews to wrest the passage from the Christians. 
The Neologists alone of the professedly Christian 
church have imitated these devices of the Jews. But 
their general disagreement relative to the disposal of 
13 



146 ZECHARIAH. [PERIOD 

the passage affords a sufficient refutation of their 
arguments. The sanction of the Evangelists, parallel 
passages respecting the character of the Messiah, the 
accordance of the representation here made with the 
spirit of the Prince of peace, and the interpretation 
of the ancients, all combine to stamp the passage as 
Messianic. 

[Ch. 11: 12, 13.] 

In a symbolical transaction carried on between the 
prophet and the people, Israel is here represented as 
a flock destined for the slaughter. The Lord, or the 
prophet, as his type and representative, assumes the 
pastoral office in their behalf, and attempts their 
deliverance. But their unbelief and faithlessness 
compel him to give them up. As he is about to with- 
draw from them he asks, as one worthy of his hire, 
for the reward of his services. "If ye think good, 
give me my price; and if not, forbear." Instead, 
how T ever, of an appropriate recompense, instead of 
that gratitude and affection which the good shepherd 
had merited, they meanly tender him the common 
price of a slave. " So they weighed for my price 
thirty pieces of silver.' ' Insulted and grieved by 
this base return he flings down the coin in the tem- 
ple, calling it, ironically, "the goodly price" that he 
was prized at of them. " And the Lord said unto 
me, Cast it unto the potter : a goodly price that I was 
prized at of them. And I took the thirty pieces of 



V.] ZECHARIAH. 147 

silver, and cast them to the potter in the house of the 
Lord." 

Here is an evident picture of some definite trans- 
action between God and his people. The question is, 
who was this shepherd, and what event in Jewish 
history was the fulfilment of this prediction ? 

It is natural to regard this shepherd as the same 
who is elsewhere so often represented as the guardian 
of Israel. 

The breaking of the first staff, Beauty (grace), 
evidently denotes the dissolution of God's covenant, 
and the withdrawal of his protection from Judah and 
Israel. This event could not have been realized in 
or near the time of the prophet : Jehovah was then 
just resuming the peculiar care of his flock. Nor 
does the character ascribed to the people befit that 
age : they were for the most part piously disposed 
at that time, and were united together, peacefully 
and promisingly making settlement in the land from 
which they had been exiled. This by no means 
accords with the breaking of the second staff, Bands 
(brotherly love, concord) ; by which is signified the 
introduction of internal discord and division. 

Hence we are compelled to seek the realization of 
this symbolical transaction in the later history of the 
Jewish people. 

That by the "thirty pieces of silver " is indicated 
the disesteem and insult of the people, and not, as 
some have suggested, the faith of an acceptable few, 



148 ZECHARIAH. [PERIOD 

is evident from the contempt with which they are 
received and treated, and from the fact that the 
reward was not asked until the shepherd had de- 
termined to leave them. The ignominious use to 
which the money is applied proves that it was no 
acceptable offering. It is cast down in the temple 
because that was the council-house of the nation, the 
place where important public business was transacted. 
But it is thrown down not for sacred or honorable 
use, but for the potter ; perhaps a potter who made 
wares for the temple-service ; or it is to be transferred 
to the potter or potter's field, which was an unclean 
place, in the valley of Hinnom. 

To understand aright this allusion to the potter, 
we must go back to Jeremiah, ch. 7 : 32 — 34, and 
ch. 19. Amongst the worst of Judah's sins was the 
idolatry practised in the valley of the son of Hin- 
nom or Tophet. 

Jeremiah was directed to take the elders of the 
priests and of the people with him into this valley, to 
procure a bottle from the potter's house and break it 
before them in the valley, at the same time prophesy- 
ing, and saying, " Thus will God break this people 
and this city as one breaketh a potter's vessel that 
cannot be made whole again ; and they shall bury in 
Tophet till there be (because there shallbe) no place 
else to bury." 

Tophet shall be henceforth an unclean place ; and 
hence a fit place to cast, or expend, that which is 



V.] ZECHARIAH. 149 

unclean. And the potter and the potter's field are in 
this place. 

Turn now to the record found in Matt. 26 : 14, 
15, respecting Jesus, who styled himself the good 
"Shepherd;" and respecting "thirty pieces of sil- 
ver,'' and "the potter." "Then one of the twelve, 
called Judas Iscariot, went unto the chief priests, and 
said unto them, What will ye give me, and I will 
deliver him unto you? And they covenanted with 
him for thirty pieces of silver." This was near the 
close of Christ's public ministry. And this was the 
bribe or price offered for the delivery of Christ into 
the hands of the Sanhedrim. This was the "goodly 
price" at which they prized him. 

After his delivery and condemnation, continues 
the account, Matt. 27: 3 — 10, "Judas, which had 
betrayed him, when he saw that he was condemned, 
repented himself, and brought again the thirty pieces 
of silver to the chief priests and elders. And he 
cast down the pieces of silver in the temple, and 
departed, and went and hanged himself. And the 
chief priests took the silver pieces, and said, It is not 
lawful for to put them into the treasury, because it is 
the price of blood. And they took counsel', and 
bought with them the potter's field, to bury strangers 
in. Wherefore that field was called, The field of 
blood, unto this day. Then was fulfilled that which 
was spoken by Jeremy, the prophet, saying, And they 
took the thirty pieces of silver, the price of him that 
13* 



150 ZECHARIAH. [PERIOD 

was valued, whom they of the children of Israel did 
value ; and gave them for the potter's field, as the 
Lord appointed me. v 

This event occurred about the time that the cove- 
nant with the Hebrews, as a peculiar people, was 
dissolved; that "the staff Beauty" was broken. 
Henceforth they were given up to discord and divis- 
ion and finally to slaughter and dispersion. They 
compelled the shepherd to abandon them. 

No one supposes that Judas and the Sanhedrim 
had any thought of fulfilling this prediction of Jere- 
my and Zechariah, in their transactions ; yet they 
valued him at thirty silverlings. The contemptible 
price was cast back into the temple for the potter, 
that so Tophet might henceforth be the burial 
place of those for whose burial there was " no place 
else." 

Who can fail to see that they here acted uncon- 
sciously as the guilty instruments of fulfilling pro- 
phecy? Providence made their wrath confirm his 
predictions. 

One remark relative to Matthew's assignment of 
the whole prediction to Jeremiah. 

Either transcribers have, by mistake, written Jere- 
miah instead of Zechariah (see Barnes on Matt. 27 : 
9), or Matthew regarded the event predicted by 
Zechariah and fulfilled by Judas and the priests as 
but the completion and full realization of that which 
Jeremiah more indefinitely foretold. Either explana- 



V.] ZECHARIAH. 151 

tion accounts for the seeming discrepancy. It is 
favorable to the latter interpretation, that where two 
prophets have alluded to the same thing, New Testa- 
ment writers alluding to it generally name but one, 
and generally, as in this case, the elder of the pro- 
phets. 

[Ch. 12: 6—14.] 

In contrast with the wickedness of the people, 
God's renunciation of them, and the consequent evils, 
foretold above, we have here a prediction of their 
repentance and return to God. The contrast indi- 
cates a great, general restoration of the Jews to the 
favor of God, the "house of David" and the inhab- 
itants of Jerusalem representing the theocracy. 

The time referred to shall be that of the peculiar 
dispensation of the Spirit. " And I will pour upon 
the house of David, and upon the inhabitants of 
Jerusalem the spirit of grace and of supplications : 
and they shall look upon me whom they have pierced, 
and they shall mourn for him, as one mourneth for 
his only son, and shall be in bitterness for him, as one 
that is in bitterness for his first-born,' ' etc. 

As Jehovah is the speaker in this passage, and 
says, " They shall look upon me whom they have 
pierced," etc., the divinity of the person concerned is 
plainly implied ; it is the same one who is to pour out 
the spirit of grace and of supplication. 

The piercing might be figurative, and refer in 



152 ZECHARIAH. [PERIOD 

general to all the ingratitude and cruelty attending 
the rejection of a proffered Saviour ; but a striking 
fulfilment narrated in John 19 : 34 — 37, compels us 
to take the prediction in its literal sense. 

It is said that while Christ hung upon the cross, 
" One of the soldiers with a spear pierced his side," 
in order that the Scripture might be fulfilled, "They 
shall look on him whom they pierced.' ' 

The soldier acted as the executor of the will of 
the people ; virtually they pierced him. 

The "mourning" foretold by the prophet began 
even on the day of the piercing. "All the people that 
came together to that sight, beholding the things 
which were done, smote their breasts, and returned," 
Luke 23 : 48. Convinced by the miracles attending 
his death, some even then began to mourn that they 
had pierced him ; others of those who clamored for 
his crucifixion were probably afterwards led to repent- 
ance at the time of the Pentecost, when the "spirit 
of grace and of supplication" was so abundantly 
poured upon the people. But these cases were only a 
pledge of that which was to be exhibited by the nation 
generally, and by all others who cherish the spirit of 
the murderers of Christ, and thus become their accom- 
plices. Christ's blood rests upon all rejectors, and 
by their sins all have pierced him. When brought 
by the "Spirit of grace" to look upon him in his 
true character they must mourn. The Revelator tells 
us fhat a time is coming when " every eye shall see 



V.] ZECHARIAH. 153 

him, and they also which pierced him ; and all kin- 
dreds of the earth shall wail because of him." 



[Ch. 13.] 

The repentance spoken of above shall not be in 
vain, where it is true repentance and not mere 
remorse. "In that day there shall be a fountain 
opened to the house of David, and to the inhabitants 
of Jerusalem for sin and for uncleanness." 

The connection of these three chapters shows that 
each refers to the same people and the same Shep- 
herd ; that the fountain of salvation is in the side of 
him that was pierced. The figure of a purifying 
fountain is so often used to express the efficacy of 
Christ's blood that particular references are not 
needed. 

Verses 7 — may be received as the summing up 
of all that has been said respecting the Saviour in 
the 11th, 12th, and 13th chapters. 

Jehovah himself here calls for the victim that 
shall atone for sin. " Awake, sword, against my 
shepherd, and against the man that is my fellow, 
saith the Lord of hosts : smite the shepherd, and the 
sheep shall be scattered : and I will turn mine hand 
upon the little ones." 

This shepherd is evidently the one referred to in 
chapter 11. He is called the man that is God's 
fellow; if "man," he possesses the human nature; 
if God's "fellow," as this word denotes a close 



154 ZECHARIAH. [PERIOD 

blood-relationship, he must participate in, be inti- 
mately united to, the divine nature. 

Christ applies the passage to himself on that night 
of agony preceding his crucifixion ; Matt. 26 : 31. 
" All ye (the disciples) shall be offended because of 
me this night ; for it is written I will smite the shep- 
herd and the sheep of the flock shall be scattered 
abroad/ ' 

He seemed also to hear Jehovah calling upon the 
sword to awake against him. Hence, he says to his 
condemner, " Thou couldst have no power at all 
against me, except it were given thee from above.' ' 

" God gave his only begotten Son," his fellow, to 
die for sinners. And he gave himself; while the 
Jews and Romans were the sword in the Almighty's 
hand. 

But what of the scattered flock ? " Two parts," 
saith the Lord, " shall be cut off and die, but the 
third part shall be left. And I will bring the third 
part through the fire, and will refine them as silver is 
refined, and will try them as gold is tried : and they 
shall call on my name and I will hear them : I will 
say, It is my people ; and they shall say, The Lord 
is mv God." 

The application to the immediate circle of Christ's 
disciples did not exclude the general application of 
the passage to the Jewish people. That flock still 
wanders. Many have been cut off, more shall be ; 
but a remnant shall be saved. 



V.] MALACHI. 155 

The next and last chapter of Zechariah contains 
an unmistakeable reference to Messianic times. 
"Holiness unto the Lord" has not yet been 
inscribed upon "the bells of the horses and upon 
every pot in Jerusalem and in Judah." The allusion 
is general and indefinite, and need not detain us. 
But with the promise of such a time sets the brightest 
star of this prophetic period. 

MALACHI. 

It remains for us to examine the " seal of pro- 
phecy." Little is known respecting Malachi, except 
what he has himself told us. Probably he was 
divinely commissioned to labor, in connection with 
Nehemiah, from about the year 430 to 424 B. C. 

His immediate aim was to reprove and correct 
abuses and corruptions existing chiefly amongst the 
priesthood. Surrounded by enemies, and deficient in 
enterprise and devotion, the people did not prosper. 
Although the temple had been completed, the city 
still to a great extent lay waste. The nation, instead 
of being penitent, and humble, and trusting in God, 
were disposed to complain and justify themselves, 
claiming the blessings promised by former prophets 
as their rightful due. Malachi seeks to expose this 
wickedness and to lead them to repentance, humility, 
and entire consecration to God. 



156 MALACHI. [PERIOD 

[Ch. 3 : 1—3.] 

They wearied the Lord, saying, " Where is the 
God of judgment ?" To this the prophet replies, 
assuring the murmurers that the righteousness of God 
shall in due time appear. 

" Behold, I will send my messenger, and he shall 
prepare the way before me : and the Lord whom ye 
seek shall suddenly come to his temple, even the 
messenger of the covenant whom ye delight in : behold, 
he shall come, saith the Lord of hosts. But who may 
abide the day of his coming? and who shall stand 
when he appeareth ? for he is like a refiner's fire, and 
like fuller's soap. And he shall sit as a refiner and 
purifier of silver: and he shall purify the sons of 
Levi, and purge them as gold and silver, that they 
may offer unto the Lord an offering in righteousness.' ' 

Here two messengers are spoken of, of whom one 
is to prepare the way for the other. The reference 
is evidently to the herald foretold in Isaiah 40 : 35, 
who should cry in the wilderness, " Prepare ye the 
way of the Lord." That an earthly or merely 
human messenger is meant appears from the contrast 
between him and the " messenger (angel) of the cov- 
enant," who is called "the Lord." The first messen- 
ger is, in chapter fourth, called Elias. John, the 
Baptist, alone realized the idea of this messenger. 
Standing aloof from the exciting questions of his 
age, he alone, unlike the old prophets, aimed simply 
to prepare the way, and introduce the Messiah. 



V.] MALACHI. 157 

The "Lord whom ye seek," the covenant angel, 
who is to follow the herald, and by punishing the 
wicked and trying the righteous, sift, refine, and 
purify the theocracy, can be no other than the 
Christ. Both his name and office indicate his rank. 

[Ch 4.] 

The refining process shall be severe. It shall 
burn up, as stubble, all that do wickedly. But after 
the night and fire of their trial is over, " Unto you 
that fear my name shall the Sun of righteousness 
arise with healing in his wings." He, who is to the 
wicked a consuming fire, is to the righteous a life- 
giving sun. 

Then follows another promise of the herald who 
shall give warning of the great advent. " Behold, I 
will send you Elijah the prophet before the coming 
of the great and dreadful day of the Lord." 

Elijah was, in a sense, the father of the prophets. 
He also fell upon evil times, and his rejection was 
followed by severe judgments. As the herald of 
Messiah is to appear under like circumstances, he is 
figuratively called Elijah. Many of the Jews, in 
accordance with their carnal mode of interpretation, 
supposed that the real Elijah was to be raised, and to 
reappear before Messiah's advent. But Christ de- 
clared to his hearers, upon one occasion, that " Elias 
had already come," in the person of John the 
Baptist. 

14 



158 MALACHI. [PERIOD 

With this promise of the prophetic reformer and 
messenger to precede the advent of " the Lord whom 
we seek," closes the book of prophecy. Henceforth 
the oracles are dumb. The veil comes down over the 
dim form of Malachi, and no other eye penetrates 
the four dark centuries that lie between him and 
Elias. 

We have followed through the Hebrew Book the 
dim though continuous traces of a divine Ideal of 
God incarnate. 

This ideal of the Hebrews is too high to be of 
human birth. What variety of faculties and func- 
tions, what sublimity, what scope and intensity of 
power are ascribed to this Immanuel ! He is a priest, 
a prophet, a king — a shepherd, a leader, an avenger 
— a man, an angel, a God ; at once angel of the 
Lord and God-man — branch of Jesse, Son of God, 
Messiah, Immanuel ! 

For the advent of such a personage the world may 
well wait and look with anxiety. The promise is 
clear that he shall open up a fountain for sin and un- 
cleanness, that he shall bear our sins, and subdue our 
enemies, that he shall triumph over all evil and found 
an eternal, universal kingdom of righteousness and 
peace. Such promises miraculously sent down from 
heaven are deposited in the archives of Israel, to 
work through the Hebrew mass, and thence through 
larger masses, until the world be ready to receive the 
last dispensation. 



V.] MALACHI. 159 

Our line of light, starting from Eden, has thus 
far brightened. We see it still stretching on into 
the silent centuries, shining and brightening until 
it centers and burns in the Star of Bethlehem. 



SECOND PART. 



LIFE OF CHRIST 



14* 



INTRODUCTION. 



The fundamental idea of the God-man is the 
combination of the divine and human natures, the 
incarnation of Deity. Precisely how God would 
exhibit himself in this union with our race we could 
not anticipate. But we should expect that the whole 
manifestation would be a mingling of the natural and 
the supernatural. The compound life would be har- 
monious, would have a unity peculiar to itself; and 
yet in its manifestations we should see the blended 
tints of humanity and Deity in combinations, to us 
indivisible and inexplicable. 

As an important object of the incarnation is to 
present the ideal of human character and life, to give 
man a pattern of that perfection for which he is to 
strive ; we should expect that in his birth, his life 
and his death, the God-man would exhibit an intimate 
union to, and sympathy with, mankind and the nat- 
ural processes of human life. If he is to be the ideal 
universal man, he will be born, will live and die as do 
other men. He will become partaker of our joys 



164 INTRODUCTION. 

and sorrows, our pains and pleasures. He will act 
the whole drama of human life as it should be acted, 
otherwise he could not be our pattern, nor teach us 
how God would in all cases have us act. 

And yet his divinity must not be wholly sub- 
merged and obscured in the human element. Through 
all his manifestation the divine must appear and 
irradiate the human. 

His birth will not be simply a natural generation; 
there must be something like a new creation in it. 
A new type of existence is to be originated. A 
supernatural element must here appear. His life will 
not be wholly human. The supernatural will also 
ever and anon gleam out and dazzle the beholder. 
Under its human disguise it may shine with subdued 
and softened lustre, but it must prove itself divine. 
His life will be the life of God, though incarnated. 

His exit from our world will also be in part nat- 
ural, in part supernatural. He will teach us how to 
die, will learn to sympathize with us in the last 
dreaded agony. And yet he must not leave the 
world just as would a mere man. The life that 
begins and proceeds in a miracle must end in a 
miracle. The supernatural will appear in his demise. 

The first requisite, therefore, of the God-man is, 
that he present a new exhibition of the divine and 
human lives combined, that his whole manifestation 
be natural and also supernatural. 

In his intellect he will exhibit the natural facul- 



WORKS OF THE GOD-MAN. 165 

ties intensified and ennobled by the divine wisdom 
that shall be poured through them. His mind will 
seem to be a human mind, and yet more than human. 
We shall expect to see every faculty fully developed, 
and the whole intellect well balanced and harmonized ; 
and we shall also expect such high and original 
thoughts as no mortal could attain. The infinite 
wisdom will speak through him. He will certainly 
clear up some of the dark problems, and illuminate 
some of the mysteries that hang about our world. 
He will tell of life and immortality. 

As to his moral character, we shall, of course, 
expect perfection. His life must be holy, without 
spot. What we mainly look for in him is the restora- 
tion of moral purity. He will teach us what is that 
harmony with God and the eternal laws which our 
race long since lost ; he will show us a sinless char- 
acter and life. In his presence we shall feel that the 
Holy One is before us. Passing through all the 
temptations to which we are subject he will maintain 
his integrity and remain unsullied. He will produce 
a character and life completely in harmony with the 
eternal ideal. 

His life will realize the original idea of humanity, 
exalted, purified, glorified by free communion and 
organic connection with Godhood. 

What works precisely the God-man would perform 
we could not predetermine ; but we should expect 
such as would testify satisfactorily to his divine com- 



166 INTRODUCTION. 

mission. If he be God, he will exhibit the power of 
God — a power adequate to creation, adequate to any- 
thing. We may expect a sign of his supremacy to 
the usual order and laws of nature. Miracles may, 
therefore, be expected to form a part of his manifes- 
tation. His incarnation will be, indeed, itself the 
highest miracle. And if that be once admitted no 
other miracle, however stupendous, need seem incred- 
ible. If the Almighty enter into the human form, 
he will be Almighty still, and nature will be his 
creature no less than before. For any sufficient 
moral end he will not hesitate to turn her as he 
pleases, though her entire economy should be sub- 
verted. He who launched the worlds, and who 
guides them in their circles, may turn them " at his 
own sweet will." If to create and work the uni- 
verse be the free exercise and pastime of Deity, we 
need not wonder to see him treat lightly what seems 
to us a fixed principle or law. What were gravity, 
or elective affinity, or any law of matter or of mind, 
of life or of death, to Him by whom all things sub- 
sist ? Miracles the God-man will surely perform, if 
there be any reason for them. And we may antici- 
pate that they would be a fit testimony of his power. 
Nothing else would so readily and forcibly command 
the attention and convince the minds of wonder-loving 
men. 

We shall also look for a new dispensation of truth 
from his lips. He will be a Seer, Revealer of super- 



TEACHER AND REFORMER. 167 

human wisdom. New doctrines of God, of the soul, 
and of human destiny he may bring with him. A 
prime object of his mission will be to reveal God to 
us. He will be the " truth and the light." Doubt- 
less he will speak "as never man spake." His 
advent will mark a new era in human knowledge, 
particularly the knowledge of divine things. He 
will be the great prophet of mankind ; the ideal and 
head of the race of prophets. Whatever high and 
divine revelations may be necessary for the faith of 
mankind he will proclaim. He will bring a Gospel, 
the like of which had not been before. 

He will also mark a new era in the spiritual his- 
tory of the world : will introduce a new religious life. 
He will establish a faith that shall be the faith of 
humanity, in its better forms, for all time. 

We have had intimation that he will be both 
priest and prophet for our world. Regal dignity is 
also assigned to him ; he will, therefore, be a great 
reformer. Old Testaments, types,, institutions, ordi- 
nances, and kingdoms, shall be superseded by him : 
he will make all things new. Time shall take its 
date from his advent, as the second creation. Tem- 
ples, priesthoods, thrones, and hierarchies shall crum- 
ble before him, and in his footsteps shall spring the 
germs of new eras. 

Such things we shall look for in Emmanuel. We 
cannot accept a pretender who does not exhibit most 
of these characteristics. 



168 INTRODUCTION. 

But the ideal is so high that if one shall realize 
it, Him we must accept. The mark is evidently set 
above man's utmost stretch. Divinity alone can 
reach it. 

The question sometimes occurs, why, if Christ 
were the God-man, on whom the world's salvation 
depends, did he not appear sooner ? Or why just at 
the time when he did ? 

We might be content to leave such questions unan- 
swered. God knows his own times of action, and he 
who has not confidence in the divine appointments 
may always question. Why did not God create and 
people our earth sooner ? or why do this just when 
he did ? 

Still, we may often trace plan and propriety in 
the divine appointments ; we may in this. 

Several things were evidently desirable before the 
advent of the divine man. 

As he was to come mainly to redeem from sin, 
and to restore man to holiness, it was needful that 
man should have indisputable experience of the need 
of a divine Redeemer. 

We find, even now, those who deny the need of 
such a manifestation of the divine life to our race. 
Much more would they have denied it if the world 
had not first gone through its sad experience. 

The falsehood and evil of Atheism ivas to be first 
demonstrated in human history. 

The great demonstration of the wickedness and 



ANTECEDENTS. 169 

the debasing tendency of pure Atheism was made 
before the deluge. Man had certainly some knowl- 
edge of a God at first; and that knowledge was 
preserved. But the number of theists before the 
deluge was small : only one family seem to have 
had any real faith during the last century of the 
antedeluvian period. That was the golden era of 
Atheism ; and the deluge was its harvest. 

With all the vigor of a youthful race, naturally 
in its prime, and with a new, teeming world whose 
virgin soil was yet untaxed, the antedeluvians enacted, 
in their swift, downward march, the history of a race 
without God and religion. 

The deluge was God's great argument against 
Atheism; and it settled the question. Since that 
time has been idolatry, but not general Atheism. 
Pretended Atheism has now and then arisen, but it 
ever belies its profession. Real Atheism does not 
exist and has not existed, in any great extent, since 
the deluge ; and it cannot evermore. 

The impossibility of Atheism once settled, there 
were, however, other important principles to be de- 
monstrated by history. 

A second great question to be settled was, 
whether, with the universal conviction of a divine 
existence, and an overruling Providence, the world 
could live without miraculous revelations, and a 
divinely ordained, objective religion ? 
15 



170 INTRODUCTION. 

From the deluge until God's covenant with Abra- 
ham, the race, in its second infancy, was left to work 
upon the doctrine of divine Providence, without 
church or ritual This, too, proved unsuccessful. 
Henceforth we have a division ; and one branch of 
the human family is made the recipient of special 
miraculous revelations. 

The rest of the world are left to w T ork out the 
final and complete demonstration of the insufficiency 
of natural religion, ivith the guidance of mere human 
reason. 

This was a great end to be attained before the 
world could appreciate the revelation of God in 
Christ. The pride of intellect is ever Christ's worst 
enemy. God foreseeing this wisely suffered the race 
to try their boasted reason to its utmost ; and it made 
some noble efforts ; for example, Grecian culture. 

Here, on Grecian soil, to say nothing of Egyptian 
and Indian, appeared the culmination of the human 
intellect without revelation. The Grecian morality 
and religion show what man could do in his own 
strength, under most favorable circumstances. 

Egypt, Phenicia, Persia, and India, all tried the 
experiment, of elevating man without miraculous 
divine aid. 

Tried and failed ; the insufficiency of reason and 
natural religion were demonstrated before the advent 
of Christ. Education cannot redeem the race, and 
natural reason with its philosophy cannot satisfy 



AEHAHAMIC CHURCH. 171 

the soul of man : else had Greece evangelized the 
world. 

God, in his providence, suffered our race to pro- 
duce an everlasting refutation of this plea, of the 
sufficiency of natural religion, before he introduced 
Christianity ; and there it stands ineffaceably written 
in all the history of Paganism. The flower of the 
ancient nations was left (might we not say, doomed?) 
to write it, before the advent of Christ. They wrote 
it in blood, and fire, and death. Whoever will may 
read. 

This was the mission of ancient heathenism; a 
mission mournfully well performed. 

Going back now to the little Chaldean stock that 
was called out of Ur, we may inquire what purpose 
that had to subserve in the divine economy, before 
the last dispensation should come ? 

Several ends were, no doubt, subserved by the 
Abrahamic church, two or three of which may be 
specified. 

Perhaps the first great end of the Hebrew church 
and people was to develop, substantiate, and diffuse 
the doctrine of the Unity of Grod. 

While the rest of the world narrowed and dwarfed 
the religious sentiment by its manifold polytheism, 
the Hebrews kept clear and distinct the idea of the 
oneness of Deity. They worshipped no national 
Numen, but God the Creator, Ruler, and Judge of 



/ 



172 INTRODUCTION. 

the world. The sneer of the infidel at the Chris- 
tian's "Hebrew God," is as groundless and invid- 
ious, as is all infidelity. The peculiarity of the 
Hebrew's Deity was his universality, his eternal, 
absolute dominion ; and to establish forever a faith in 
the unity and omnipotence of Deity, and thus prepare 
the way for his threefold revelation, was God's aim 
in the Hebrew theocracy. 

The doctrine of the Trinity could not be well 
revealed until that of the Unity was substantiated. 

But the Hebrew church, also, subserved other 
important ends. 

Between Abraham and Moses the experiment of 
a church without prescribed, stated, and constant 
rituals, was tried. Here we find a subjective re- 
ligion, with only such occasional ceremonies- as the 
worshipper might be disposed to perform. Here was 
a church that had only a covenant and its seal, cir- 
cumcision ; every place serving for its temple, and 
every man a priest. It was a church without consti- 
tution, ritual, law, or ministry. This also proved 
insufficient ; and hence the Mosaic economy was 
instituted. 

Between Moses and Christ was made the great 
experiment of a theocracy with a divinely communi- 
cated law, and a church with a complete ceremonial, 
with the ministry of priest and prophet, but no 
Gospel, no God-man fully revealed. 

Here the legal principle was developed ; and its 



ANTICIPATIONS. 173 

insufficiency demonstrated. It became evident that 
with all needed revelations, and continual divine 
guardianship miraculously exercised, man could not 
"by the works of the law" be justified before God. 

The Hebrew theocracy proved that no social 
polity, no morality, and no external religion could 
answer the demands of the divine law, and the wants 
of the human soul. 

Thus was God carrying, on through those long, 
dark eras such experiments as might show to the 
world the insufficiency of all natural principles and 
mere human efforts to redeem the race from its 
degradation. Thus he humbled the pride and self- 
sufficiency of man, and demonstrated in human his- 
tory and experience the universal need of an atoning 
Saviour, and of an incarnate revelation of himself. 

The God-man would not come till these demon- 
strations were complete. Not till Grecian philosophy 
and art had built their mythology, — not till Judaism 
had proved the insufficiency of law and ritual, — not 
till it was plain to the universe that without a Christ 
our world must eat out its own life and die, — not till 
the "fulness of time was come," — would God " send 
forth his Son." 

It was, also, desirable that there should be some 
expectation and longing for him awakened in the 
minds of men. And to effect this, as we have seen 
in the former part of this work, numerous predictions 

I 



174 INTRODUCTION. 

were given from time to time of his coming, and the 
great things which he would achieve. 

We have seen how earnestly the ancient seers 
peered into the dim vista of futurity to catch glimpses 
of his dawning. We remember the Patriarch's 
remark, that " Judah's sceptre should not depart till 
Shiloh come;" we remember the promise of an 
eternal dominion to the family of David: and still 
more vividly shines the vision of Daniel. No one 
who hopes for Messiah can forget the " seventy weeks 
from the time of the decree to restore and to build 
Jerusalem." 

All these intimations turn our attention to a time 
preceding the final dispersion of the Jews : a time about 
four hundred years after the completion of the Old 
Testament ; a time about eighteen hundred and fifty 
years ago ; which is to us the beginning of time. 

Certain it is, that the best forms of heathenism 
then began to wane. They had come to their flower- 
ing and fruitage ; they had done what they could, 
and were about to die. 

The better part of the heathen were yearning for 
a new religious development. Greeks and Egyptians 
began to frequent the Hebrew festivals, and to look 
thitherward for a new faith. Hebrew bigotry and 
exclusiveness alone prevented them from making still 
greater advances. They were sick enough of their 
dead heathenism to embrace anything that had real 



MESSIANIC PROPHECY EULFILLED. 175 

life in it. Paganism had finished its demonstration. 
Natural religion would not do. 

Judaism was, also, well nigh through its task. 
The insufficiency of a legal system began to be evi- 
dent. The law could " never, with those sacrifices 
which they offered year by year continually, make 
the comers thereunto perfect.'' 

Messianic Prophecy seemed, also, to be nearly 
fulfilled. The sceptre was evidently soon to be reft 
from Judah. It seemed to be time that "Shiloh" 
should come. The family of David would, also, soon 
be scattered and mingled indistinguishably with the 
other Jews. His promised descendant must soon 
appear, or none could know to what family he 
belonged. Bethlehem, the promised place of his 
nativity, was also soon to be vacated by the Jews. 

The seventy weeks, too, were well nigh fulfilled. 
If Daniel were a prophet of the Lord, the Anointed 
would then appear. 

So thought pious Simeon, Anna, and others who 
waited in strong expectation of the promised Messiah, 
the Hope of Israel. . So thought even the carnal and 
worldly Jews who had no real affinity for the Divine 
One. The ambitious and the discontented who were 
galled by the Roman yoke expected the Branch of 
David soon to appear and restore the sinking theoc- 
racy. 

History tells us of other things that make the 
beginning of the Christian era seem a fit time for the 



176 INTRODUCTION. 

appearance of the Prince of Peace. Significant was 
the peaceful attitude of the nations at the time of 
Christ's birth. 

Allusion has been already, incidentally, made to 
the place of the advent. 

Antecedent probability would fix upon the country 
where the religious sentiment was most perfectly de- 
veloped ; where the unity of God was most clearly 
recognized ; and where the liveliest expectation of his 
coming existed. 

" To him that hath shall be given." The nation 
that has the best religion is the one to which we shall 
look for new developments. If Judea have not so 
much of arts, or arms, or human lore as other nations, 
it is rich in theology. It is in morals and religion 
the garden of the world ; there stands the only tem- 
ple ever built for the true God. Certainly the Jew- 
ish mind is best prepared to receive the God-man and 
his Gospel. Here are the rudiments from which, as 
a higher development, Christianity may spring ; here 
are already a few earnest hearts yearning in pure 
devotion for the salvation of Israel. 

And prophecy fixes upon Judea, fixes upon Beth- 
lehem. To Bethlehem the world's eye naturally 
turns. 

At the predetermined time and place appeared 
Jesus, a person whose birth, life, and death seemed to 
answer the prophetic idea of Messiah. He claimed 
to be the incarnate manifestation of God in human 



PRESUMPTION THAT JESUS WAS GOD-MAN. 177 

history. He substantiated his claim to the satisfaction 
of the more spiritually minded part of his cotempora- 
ries ; he originated a system of doctrines, and imparted 
to his followers a spiritual life, both of which have been 
since that time perpetuated, and have acted a prom- 
inent part in the history of all the leading nations 
of the world. At the present time, Cristianity is the 
leading power, exerting an influence unapproached by 
anything else in human history. The kingdom of 
Jesus, though spiritual, and indifferent to the politics 
of the nations, sways the most of the master minds, 
and its principles are incorporated into the social and 
political life of all the best nations of the earth. 

The doctrines and spirit of Jesus prove themselves 
salutary, ennobling, sanctifying, divine. They seem 
destined gradually to embrace, regenerate, and exalt 
the entire human race. 

These and other considerations forbid that we 
should regard the man Jesus as a common man. His 
own history and the history of his religion establish a 
presumption in favor of his divinity. We must, 
therefore, study his life, not with the mere indifference 
of the critic ; much less with the spirit of the scep- 
tic. Rather we should aim to enter into the spirit 
and share the internal life of Him who stands at the 
head of modern history, and whose influence seems to 
be moulding and guiding the race to a higher des- 
tination. 

Certainly, if Jesus be divine, he can only be 



178 INTRODUCTION. 

rightly understood by those who study him as such. 
We must keep in mind the idea of the God-man if we 
would apprehend aright his manifestation. We have 
reason to presume upon the divinity of Jesus ; and 
we are sure that no presumption lies in favor of any 
other claimant. If Jesus was not God-man, then 
there has been no incarnate manifestation of Deity, 
no divine life miraculously communicated to our race. 

In that case Christianity and the life of its founder 
would forever remain inexplicable phenomena. 

Admitting, however, the Godhood of Jesus, both 
his own life and the history of his religion will be 
found natural and glorious. Both science and the 
moral welfare of mankind demand a belief in the 
divinity of Jesus. All highest problems, intellectual 
and moral, have an interest in the answer to the 
question, " Whose Son is he ? " 

It seems unfortunate for science, that a full 
biography was not written by the cotemporaries of 
Jesus. But science was not the aim of his manifest- 
ation ; he came to impart a new spirit and life to 
mankind, to make reconciliation between man and 
God. He chose to leave his portrait in the hearts 
and characters of his followers rather than on canvas 
or parchment ; he still lives and acts in human his- 
tory. His manifestation was not completed by his 
sojourn in Palestine ; his spirit is yet revealing the 
materials of his life ; the incarnation is still in pro- 
gress, the manifestation incomplete. Yet, we have 



THE GOSPELS. 179 

a peculiar interest in all the facts pertaining to his 
visible life on earth. 

Our faith is quickened and our love animated by 
the story of his humiliation. God, in the flesh and 
blood of Jesus, seems nearer to our carnal apprehen- 
sion than when as a pure spirit he works even in our 
own hearts. We adore the Father and the Spirit, 
we love the Son. 

Happily we are not left with scanty information 
relative to the incarnate life. Four distinct bio- 
graphical sketches have come down to us from his 
cotemporaries, and come with the impress of inspira- 
tion upon them. These contain the main facts of the 
life of Jesus, particularly during his public ministry. 
Fuller details respecting his early years would be 
interesting; but faith does not need them. God 
makes no provision for the gratification of mere 
curiosity. 

The Gospels were evidently written with slightly 
different objects, and no one of them pretends to be 
a complete biography. That of John, which ap- 
proaches nearest to a connected narrative of his life, 
had for its special aim to prove the divinity of Jesus. 
Hence, John omitted many of the incidents and dis- 
courses which are most significant to him who wishes 
to study the humanity as well as the divinity of our 
Lord. 

Matthew and John, who alone from the immediate 



180 INTRODUCTION. 

circle of his disciples wrote Gospels, give us two 
important phases of the character and life of Jesus. 
Matthew, a practical business kind of man, narrates 
more of the exterior human life. John, more contem- 
plative, spiritual, and devout, reveals more of the 
interior life and spirit of his Master. Mark, who 
may be regarded as Peter's amanuensis, tells the 
story of Jesus as it was preached by the " man of 
Rock." And according to Irenaeus, "Luke, the 
companion of Paul, put down in a book the gospel 
preached by him." His Gospel comes with Paul's 
sanction and authority. 

It is evident that each of these narratives were 
written independently, from the discrepancies (unim- 
portant except for this testimony) which they con- 
tain ; while their agreement, in all essentials, proves 
their truthfulness. 

The first three Evangelists seem to have paid 
little attention to the chronology of the events 
recorded ; nor did John aim at accuracy in the order 
of his arrangement. Each gives us the daguerreotype 
of Jesus as it was depicted upon his own mind. 

And, as history has recorded for us little more 
than these four sketches, our life of Jesus must be 
compiled from these by harmonizing, combining, and 
reproducing what they have written. 

The chronology of many incidents in the life of 
Jesus must be uncertain. Where this is the case, it 
seems proper to connect them according to their sub- 



THE GOSPELS. 181 

ject-matter in the place which they would seem 
naturally to occupy in the development of the life. 
The present work follows, with a few exceptions, the 
Harmony of Dr. Robinson. 

It might be thought proper to say something more 
of the authority and inspiration of the Gospels ; but 
it does not properly lie within the scope of the pres- 
ent work. We must here assume, at least, the truth 
of the narratives ; and it is believed that no one, who 
is in sympathy with the exalted spirit which pervades 
them, can doubt their claims. Certainly no reliable, 
authentic, ancient history exists, if these be not such ; 
and truth is all that history demands, whether it be 
inspired or not. But it must be a strange mind that 
can study such truth as John's Gospel contains, and 
not be convinced of its inspiration ; considering John's 
education and the age in which he lived. 



PERIOD I. 

FROM THE ANNUNCIATION TO THE BAPTISM 

OF JESUS. 



[Luke 1 : 26—56 ; Matt. 1 : 18—25 ; John 1 : 14.] 

The idea of a divine incarnation involves the 
miraculous origin of the God-man, Yet, in order to 
sustain an organic relation to the human race, he 
must enter the world in the natural way. His gener- 
ation and birth will, therefore, be both natural and 
supernatural. 

Isaiah predicted that, " a virgin should conceive 
and bear a son, and call his name Emmanuel." And 
an older prediction was, that "the woman's seed" 
should bruise her enemy. These passages, in connec- 
tion with the necessity for an origin partly natural 
and partly miraculous, prepare us for the account 
found in Matthew and Luke of the conception of 
Jesus. Rather, that account answers the demand of 
reason, and teaches us how those predictions were to 
be fulfilled. 



184 MIRACULOUS CONCEPTION. [PERIOD 

An humble, pious, and gifted Virgin of the family 
of David, related also to the sacerdotal order, is 
miraculously informed, that she, without knowledge 
of man, is to become, through the creative power of 
God, mother of Messiah. "That holy thing which 
shall be born of thee" — "shall be called the Son of 
the Highest : and the Lord God shall give unto him 
the throne of his father David : and he shall reign 
over the house of Jacob forever ; and of his kingdom 
there shall be no end," Inasmuch as he is to be gen- 
erated by "the Holy Ghost" he "shall also be called 
the Son of God." 

To confirm the faith of the surprised and doubting 
Virgin, a sign was given which induced her to visit 
her " cousin Elizabeth," who lived near an hundred 
miles distant. The latter, prompted by inspiration, 
at once saluted her as the "mother of her Lord," 
"blessed among women." A supernatural communi- 
cation was also made to Joseph, to whom Mary was 
betrothed, by which he was convinced of the miracu- 
lous agency in her case, and fitted to become the 
guardian of the child Jesus. 

The miraculous conception is in accordance with 
other manifestations and revelations of God as set 
forth in the Bible. It is his plan to superinduce upon 
natural means and agents supernatural powers and 
results. 

Christ, in his public ministry, made no direct allu- 
sion to the manner of his human origin, because he 



I.] JOSEPH AND MARY AT BETHLEHEM. 185 

relied upon his words and works to substantiate his 
claim to divinity. But the truth of the above account 
was always assumed by him and the apostles, and wa^ 
not disputed in their day, as it would have been if 
doubts had existed respecting it. 

[Luke 2: 1—20.] 

That the genealogy of Mary was traceable to 
David was always assumed by the sacred writers. 
The genealogy given by Luke was probably that of 
Mary, given in the name of her husband, Joseph, 
who was in that case son-in-law, rather than " son of 
Heli." Though of royal descent, Joseph and Mary 
lived in humble circumstances in the obscure town of 
Nazareth. In " accordance with the prediction of 
Micah, that Messiah should come forth from Bethle- 
hem, Providence secured the removal of these persons 
from Galilee to Judea, before the birth of Jesus. 

Palestine being at that -time a province of the 
Roman Empire, Herod was directed by Augustus to 
forward to Rome a census of his kingdom. Follow- 
ing the old division by tribes, he required every citizen 
to be found during a prescribed period within the 
territory of the tribe from which he claimed descent. 
Joseph and Mary, belonging to the tribe of Judah, 
repaired to their ancestral town, Bethlehem. 

Arrived at the small, though famous, city of 
David, they found the houses of entertainment 
crowded beyond the possibility of new admissions. 
16* 



186 BIRTH OF JESUS. [PERIOD 

To supply the lack of houses, the caves in the hills 
about the town were resorted to as temporary dwel- 
lings by the visitors. In one of these, formerly occu- 
pied as a stable, Joseph and Mary took up their 
residence as troglodytes, during the taking of the 
census, which probably occupied several weeks.* 

In that stable, in strange contrast with the great- 
ness of the event, was born Jesus, by Isaiah named 
Emmanuel. The circumstances under which he en- 
tered the world were in accordance with the conde- 
scension involved in the advent. Having stooped to 
a human incarnation, he would but have been mocked 
by aught that we count dignity. Five miles north of 
Bethlehem was a royal court, and what was called 
the throne of David. But he whose throne was to be 
eternal, and who had all dignity and royalty in him- 
self, would find his birth-place where David was born 
in obscurity. 

Yet, humble as was the advent of this "Branch 
of Jesse," he was royally heralded. All past history 
and prophecy proclaimed him. Angels announced 
his birth ; and some pious souls even in Bethlehem 
were ready to welcome him. 

* The apparent anachronism in the account of this census and 
the magistracy of Cyrenius or Quirinus, results from the fact that 
no stress was laid upon the incident. The original does not say 
that it was taken when he was governor. The truth alluded to in 
the paragraph probably was that this census was taken by Quiri- 
nus (afterward known as) governor of Syria. 



I.] BIRTH OF JESUS. 187 

Humble shepherds, wont to employ their lonely 
watches in devout meditations, first heard the " good 
tidings." Guarding as usual their flocks upon the 
hills around Bethlehem, they are startled by a great 
light suddenly breaking upon them from the skies. 
In the midst of this display appears an angel, say- 
ing, " Fear not : for behold, I bring you good tidings 
of great joy, which shall be to all people. For unto 
you is born this day in the city of David, a Saviour, 
which is Christ the Lord. And this shall be a sign 
unto you : Ye shall find the babe wrapped in swad- 
dling clothes, lying in a manger." Anon the angel 
is joined by a multitude who sing in full chorus amid 
the gleaming splendor, " Glory to God in the highest, 
and on earth peace, good will toward men." 

Such a demonstration angels make at the advent; 
and so few and humble were the witnesses of their 
celebration. For the most part mankind have no 
knowledge of this great event, and no care for 
" Christ the Lord." 

Yet the "good tidings" were not lost. The shep- 
herds found the grotto of the Nazerene sojourners, 
and " the babe lying in a manger." And still the 
angels' song is repeated to the ages, and waxes ever 
louder, "for all people." 

It is said that the shepherds reported what they 
had seen and heard " concerning this child. And all 
they that heard, wondered at those things which were 



188 CIRCUMCISION AND RANSOM. [PERIOD 

told them by the shepherds." An idle wonder was 
all the result, so far as the multitude was concerned. 
Judea was busy with its taxings and traffic and com- 
mon babble. Only a pious few are in sympathy with 
the grand event of the age. 

The fact that the shepherds were in the fields on 
the night of Christ's birth affords a hint relative to 
the season of the year. It could not have been so 
late as the latter part of our December, after the 
winter, or rainy season, had commenced. All things 
considered, October is the most probable month. 

[Luke 2: 21—38.] 

On the eighth day the babe was circumcised and 
named Jesus, or Saviour, as the angel had directed 
at the time of the annunciation. 

The faith of Joseph and Mary in the Messiahship 
of the child caused no hesitation respecting the pro- 
priety of his circumcision. Submission to this ordi- 
nance was in accordance with Christ's plan and life. 
He would honor existing institutions until they were 
abrogated by the introduction of a higher dispensa- 
tion. It availed not that he was himself to supersede 
the old rite by a higher ordinance. 

Another illustration of the same principle was 
afforded in the offering made for the purification of 
Mary and the redemption of her first-born. 

The question might have arisen whether the 



I.] SIMEON AND ANNA. 189 

mother of " that holy thing" should be regarded as 
unclean ? and whether the Great High Priest of the 
race should pay the ransom demanded by the common 
obligation to the priesthood ? But these questions 
were not mooted. Mary would claim no exemption 
on the ground of her divine favor ; and she would 
leave to God the proclamation of her Son's high mis- 
sion. As above, they would honor the existing law, 
and " fulfil all righteousness." 

The quiet circumstances under which the little 
family appeared at Jerusalem, forty days after the 
birth of Jesus, show that the event excited little 
interest at the time. The divine child received no 
peculiar attention at Jerusalem, except from the aged 
and devout Simeon and Anna. 

Amongst the constant worshippers about the 
temple, were two, who with a true piety looked for 
the " consolation of Israel." To Simeon had been 
given a divine assurance that he should see the Lord's 
anointed w T ith his bodily sight. As the parents enter 
the temple to present their gift, the spirit of inspira- 
tion again awakes in the old man, and, to the wonder 
of Joseph and Mary, he catches the child from their 
arms, exclaiming in a strain of praise, that he can 
now die in peace, since his eyes have seen that " sal- 
vation," or Saviour, provided of God as a light for 
the Gentiles and the glory of Israel. Turning then 
to the strangers with a blessing, he predicts, in a few 
comprehensive words, the conflicts and final triumph 



190 THE MAGI?' [PERIOD 

of Jesus, and the sorrows that should befall his 
mother. Anna who entered the temple just as Sim- 
eon took the child, receiving the same impression, 
joined him in his thanksgiving, and spoke of the child 
to others of her acquaintance who were longing with 
a true faith for the advent of Messiah. 

The intimation here given of the conflicts of 
Christ, and the extension of his influence to the Gen- 
tiles, shows that Simeon had no narrow, bigoted view 
of the mission of the Anointed. 

There were here, as in Bethlehem, a few souls 
ready to welcome the God-man in his humble disguise. 
And the spirit of prophecy guides them to him. 

[Matt 2: 1—12.] 

The following incident confirms a remark already 
made that pagans, as well as Jews, were looking for a 
great king and Saviour to arise in Judea. Amongst 
the eastern astrologers were some whose minds seemed 
to be in sympathy with the movements of Providence, 
and who were looking for a " Star to rise out of 
Jacob." 

Probably the same light which gleamed with such 
splendor around Bethlehem, on the night of Jesus' 
birth, was seen by these far off Magi, as it were a 
new star hovering over Judea. To them such a star 
portended the birth of a notable king. And so 
deeply were they impressed with this omen that they 
determined to provide themselves with costly gifts and 
visit the star-heralded Prince. 



I.] THE MAGI. 191 

Whether from Arabia, as their gifts might indi- 
cate, or, as is probable, from Persia, the journey of 
the astrologers was long and tedious ; and hence they 
did not reach Judea until after the visit of Jesus and 
his mother to Jerusalem. Herod should not hear of 
the New-born King until the requirements of the law 
relative to purification and ransom were fulfilled. 

Probably the "star" was seen by the Magi but a 
single night, but their observations convinced them 
that it appeared over Judea ; and hence they bend 
their steps to the Jewish capital, expecting to find 
the Prince about the court of Herod. 

But Herod and his ministry know less than they 
about the matter. No king of the Jews is born there. 
Still, aware that the people are looking for Messiah, 
Herod calls the expounders of prophecy and inquires 
"where Christ should be born?" He and his satel- 
lites are sorely troubled at the story of the Magi. 
Fear and jealousy, as usual, possess the w T icked king, 
and in perfect accordance with his character he re- 
solves to control this matter. The scribes and priests 
have no difficulty in determining the place marked by 
prophecy as the birth-place of Messiah. Micah had 
pointed to little Bethlehem as the town from which 
should come the Ruler, " whose goings forth have 
been from of old, from the days of eternity." 

Having questioned them closely respecting the time 
when the star appeared, and enjoined upon them 
when they have found the young child to bring him 



192 THE MAGI. [PERIOD 

word, hypocritically pretending a desire to do him 
reverence, Herod directs the Magi to Bethlehem. 
Turning towards the place, to their great joy as they 
leave Jerusalem, a star or meteor again appears, 
which they take to be the same they had seen from 
the east ; and following it they are conducted to the 
little family of Joseph. The " stable" has been 
exchanged for a house in the village, over which the 
"star" seems to rest, and within which they find 
"the young child with his mother." According to 
eastern custom they do homage, and present rich 
gifts to the infant king. Here their search termi- 
nates. This night they will lodge in Bethlehem ; 
to-morrow they may report to Herod their success, 
and set out for their eastern home. 

But the night brings a vision and a warning. An 
impressive dream bids them avoid Herod, and conceal 
from him the results of their search. The dream is 
obeyed and the wily Herod is foiled. " They depart 
to their own country another way," and we hear of 
them no more. 

Their guidance by a "star" is one of many 
instances where God condescended to instruct and 
guide men to higher truth and light by working 
through their superstition and error. The astrologers 
believed that the appearance of a new star indicated 
the birth of a great king, such as their hearts longed 
to find. God made their astrological faith a means 
of bringing them to his Son. So He often comes 



I.] FLIGHT INTO EGYPT. 193 

down and meets the aspirations of those who seek 
after truth, making even their weaknesses leading- 
strings to bring them to Himself.* 

But what of thwarted Herod? He who had 
attained and held the throne contrary to the wishes 
of his countrymen, who had been led by jealousy and 
the fear of being deposed to plot and execute the 
murder of many of his nearest relatives, even his 
own sons, would not forget the story of the Magi, nor 
fail to seek revenge for the frustration of his plan. 

[Matt. 2: 13—18.] 

He awaits in restless anxiety the return of the 
strangers ; but in vain. His anxiety soon changes to 
anger. Shall a rival for the throne be tolerated 
within his province ? Something must be done, and 
done speedily. Up, and purge Bethlehem and its 
environs with the sword. Let no infant live ; murder 
all, and be sure of the right one ; is Herod's fierce 
direction to his soldiers. All Messianic Prophecy 
and all the decrees of Omnipotence check not the 
madness of the wicked king. He can even plot the 
murder of God's Anointed. Thus earthly kingship 



* Nothing has been here said of the theory that the new star 
was the conjunction of Jupiter and Saturn. The theory is plausi- 
ble, and in no respect repugnant to the idea of a providential use 
of the phenomenon to lead the Magi to Christ. The Chinese 
record of the appearance of a new star about the time of Christ's 
birth is also noteworthy in this connection. 

17 " 



194 FLIGHT INTO EGYPT. [PERIOD 

welcomes the king divine ! Thus, soon the holy 
child becomes the object of suspicion, malice, and 
persecution. 

The soldiers of Herod make speedy work. a In 
Rama is heard a voice, lamentation, and weeping, 
and great mourning." In every house flows innocent 
blood ; but not the blood of Emmanuel. There is a 
king stronger, wiser, and swifter in his purposes than 
the jealous Herod. 

Scarce had the Magi gone ere Joseph, in a dream, 
was warned by "the angel of the Lord" to flee the 
domain of Herod, and save "the young child's life." 
In haste the little family quit the place. Southward 
and westward, by forced march, fast and fearful wend 
the fugitives ; and soon "the coasts" of Bethlehem 
are cleared, and the banks of the Sihor are reached, 
and the little river forded, and they are in Egypt, 
and safe, ere Herod has published his cruel decree. 
Egypt, now friendly to Judea, has countrymen of 
Joseph, and synagogues, and hospitality for the weary 
Mary and her Son. Here for the present they may 
rest and sojourn. 

Meantime Herod, believing that he " who was 
born king of the Jews" is amongst those that "are 
not," sits easier for a few days in his purple ; until a 
greater king, to him pre-eminently " king of terrors," 
bids him exchange the purple robe and the palace for 
the shroud and the grave. By fierce disease passes 
the first persecutor of our Lord to his end ; leaving 



I.] RETURN TO PALESTINE. 195 

his kingdom to Archelaus, Antipas, Philip, and 
Salome. 



[Matt. 2 : 18—23 ; Luke 2 : 39—40.] 

Again the guardian angel of the little, exiled 
family appears to Joseph, and bids him return to his 
country. The length of their sojourn in Egypt is 
unknown ; it may have been four months or twenty- 
four. It was long enough to effect the desired end ; 
and Jesus, as Israel and Moses his types had been, 
was " called out of Egypt." His age at this time 
was probably about two years, perhaps over two. 

Upon his return "into the land of Israel" Joseph 
seems to have meditated a permanent settlement in 
his native Bethlehem, But learning that Archelaus, 
who possessed Herod's disposition and emulated his 
cruelty, had received the southern part of the king- 
dom, his fears for the safety of his charge returned. 
Galilee was under the control of Antipas, a compara- 
tively mild and humane prince, and hence safety 
seemed to point to Nazareth, the place of Joseph's 
former residence. Confirmed by an impressive night- 
vision, in his inclination to return to the province of 
Antipas, he pushes on past Judea to Nazareth of 
Galilee. Archelaus was banished to Vienna, by the 
Roman Emperor, in the tenth year of his reign ; and 
it is doubtful whether Jesus again visited Judea while 
he was in power. 

Here then, in the evil village of Nazareth, is to 



196 CHILDHOOD OF JESUS. [PERIOD 

grow up the holy child. Nature made his youthful 
home beautiful, as travellers find it still, a sunny 
valley begirt with mountains ; but its inhabitants 
were proverbially debased. The pious foster-father, 
Joseph, would have chosen a residence near the holy 
city, that his miraculously given charge might grow 
up near the temple. But he who was " to read with- 
out having learned," and to speak "as one having 
authority," had no need of the instruction of scribe 
and priest. He would not be indebted to human 
teachers, nor should they claim the honor of his 
instruction. 

The record of the childhood and youth of Jesus 
is brief. " The child grew, and waxed strong in 
spirit, filled with wisdom ; and the grace of God was 
upon him." 

He "grew." Subject to the common laws of 
growth and development, he passed through all the 
phases of human life. Physically and mentally his 
humanity unfolded itself in orderly beauty. He was 
the model child. He "waxed strong in spirit," and 
was " filled with wisdom ; " his mind was not dwarfed 
and shaded by the body. The original harmony and 
balance was maintained in his expanding constitution ; 
depravity did not unhinge the better reason. 

The people of Nazareth, however, saw in him 
only superior acuteness, amiableness, and purity. 
Even his own family connections could not discern 
the budding divinity of their favorite. He "grew in 



I.] VISIT TO JERUSALEM. 197 

favor" with them; but they knew not how much he 
also grew in favor "with God." The meditative 
Mary, and perhaps the wondering Joseph, could see 
that " the grace of God was upon him." 

Would that we had a larger picture of that beau- 
tiful childhood. 

[Luke 2: 41—52.] 

Twelve years were regarded by the Jews as com- 
pleting the period of childhood. Then began the 
period of youth, and with it special religious instruc- 
tion ; the study of the law, and probably the first 
attendance upon the passover at Jerusalem. Hence, 
it was probably in obedience to legal requisition that 
Jesus at the age of twelve accompanied his parents to 
the feast. Females were not required to attend the 
passover, but many voluntarily accompanied their 
husbands, fathers, and brothers ; so that whole fami- 
lies and entire communities often joined together, 
forming a large caravan. Such companies generally 
had all things common and made a festal-season of 
the march and the sojourn at Jerusalem. 

We can readily conceive that the meditative, pious 
boy would find the atmosphere of the temple pecu- 
liarly attractive. Here his aspiring mind and ardent 
soul first found company. The sacrifices, typical of 
that great sacrifice which he should offer in due time, 
the reading and exposition of the law, and the theo- 
logical discourse of the priests, scribes, and Pharisees, 
17* 



198 JESUS AMONG THE DOCTORS. [PERIOD 

absorbed his whole attention. He eagerly embraced 
the opportunity for catechetical instruction sometimes 
offered by the priests. A common child would have 
found other objects of interest and wonder in the 
great capital of the theocracy. But Jesus would be 
" about his Father's business." 

Upon the first day of the march homeward after 
the feast, the parents supposing Jesus to be some- 
where amongst their friends in the caravan, thought 
it not strange that they had not seen him on the way. 
But when at evening he could not be found, their fears 
were excited, and the next day they returned seeking 
him. The second day passes ; they are again in 
Jerusalem ; but no one can tell them aught of the 
child. The third day comes, and the search continues. 
He is not with any of the companies of children in 
the streets, or in places of common resort. But at 
last he is discovered sitting like a rabbi amongst the 
Doctors of the law, and joining in their discussions. 
The rabbins marvel at the answers and questions of 
the seemingly precocious child. They find him 
"strong in spirit, filled with wisdom;" and all who 
hear him listen in astonishment. The wonder was 
that at an age when children were expected to com- 
mence the study of the law^, he seemed already to 
have mastered it, and that, too, without school or 
teacher. 

His answer to his mother's inquiry, why he had 
caused them this search and anxiety ? shows that he 



I.] YOUTH OF JESUS. 199 

felt already the dawning consciousness of his mission. 
As if a youthful haste impelled him to his great work, 
he seemed to think that he should remain at the seat 
of the theocracy, and at once begin his ministry. So 
powerfully had the imposing services he had witnessed 
wrought upon his mind that he felt as if he were 
already called upon to be up and doing. But his 
time has not yet come. As Moses was forced to flee 
into Midian and await God's time to deliver Israel, 
so must the ardent boy retire again to his humble and 
unattractive home. With a ready obedience he ac- 
companies his parents, hiding his high aspirations, and 
serving them henceforth with filial submission. His 
reply to Mary is his first allusion to his divine gener- 
ation, " Wist ye not that I must be about my Father s 
business ? " not Joseph's business. Though just from 
Nazareth, he felt that he was from above, that in a 
peculiar sense God was his father. Yet as a son he 
would learn obedience, and submit to his human 
guardians. 

The record says that " he went down with them, 
and came to Nazareth, and was subject unto them : 
but his mother kept all these sayings in her heart." 
The prudent Mary made no boast of her wonderful 
boy, neither could she forget these occasional glimpses 
of his heavenly origin and divine mission. 

" And Jesus increased in wisdom, and stature, and 
in favor with God and man." And this is all that is 
told us of his history for the next eighteen years. 



200 EDUCATION OF JESUS. [PERIOD 

How unlike is this biography to all uninspired, and 
particularly all fabulous, histories ! The apocryphal 
New Testaments show what a life of Jesus uninspired 
men would write. But the inspired pen is concerned 
only to set forth his public ministry and mediatorial 
works, and hence passes with a few characteristic 
strokes straight to his majority and the great events 
of his public life. The brevity of the Gospels, and 
their freedom from all that does not bear directly 
upon the great object of the advent, mark them as 
parts of the sacred canon. 

From the few hints left us relative to the youth 
and early manhood of Jesus, we infer that he re- 
mained in Nazareth, probably in the work-shop of 
Joseph, -giving no further indications of the great 
purposes that were growing and ripening within him, 
until he attained the age of thirty. His constitution 
continued to be developed in the same rapid manner 
until he attained maturity. He became more and 
more a favorite in society ; and a seeming prodigy in 
wisdom. Even the degraded Nazarenes could find no 
fault in him, unless it were his superior purity. His 
amiableness and kindness of manner doubtless con- 
ciliated those who would otherwise have envied and 
hated him for his goodness and wisdom. 

Respecting his education we are only informed 
that he was never taught even to read, in the ordinary 
way. Hence, the question of those Nazarenes who, 
after he entered upon his public ministry, heard him 



I.] EDUCATION OF JESUS. 201 

read and expound the law, " How can this man read, 
not having learned?" Even with their sneering 
envy and unbelief they could not deny that he had 
this miraculous endowment. 

Sceptics have sought, in various ways, to account 
for the wisdom and knowledge afterward exhibited by 
Jesus. 

But the character of his doctrines and the style 
of his discourses, as well as the Evangelists' testi- 
mony, prove that he was not formed in any of the 
schools of his age. He was unlike, and superior to, 
all that had ever before appeared in the world. 
Nothing could be truer than that he spake "as 
never man spake," both as to style and matter. 
Some things may be found that were common to him 
and the schools of that day. Pharisaism, Sadducee- 
ism, and Essenism had each some truth incorpo- 
rated w T ith their absurdities ; and with whatever of 
truth they possessed Christ agreed. But the points 
of agreement w T ere few, the points of difference 
many. 

Christianity has several points of agreement with 
the doctrines of the Essenes, e. g., a firm belief in 
God, deep religious zeal, the prohibition of oaths and 
of slavery, and peculiar attention to the sick. But 
Essenism is narrow and exclusive ; Christianity broad 
and catholic. Essenism is a legal, monkish mysti- 
cism ; Christianity a new, active, spiritual life. The 
latter never could have grown oat of the former. 



202 EDUCATION OF JESUS. [PERIOD 

Christ could not have drawn his doctrines from 
such a source. The same is true of the Alexandrine 
theology and philosophy. Could these systems have 
been learned from their wisest teachers by the Naza- 
rene youth, they never would have accounted for his 
preaching. His teachings were wholly original ; he 
evidently drew his divine oratory from the depths 
of his own spirit. His words were the words of God, 
always new and unlike all else. In fine, the Evange- 
lists have said all that can be said of the education 
of Jesus. He " increased in wisdom, and the grace 
of God was upon him. ,, The divine light was grad- 
ually unfolded under human conditions, not because 
it was necessary for him to pass through the common 
processes of development and culture, but in order 
that he might enter into all the experiences and sym- 
pathies of man, and thus become our perfect High 
Priest. 

His experience of the evil of sin was not to be 
internal, but to be gained by long and close commun- 
ion with sinners in every condition of life. 

We may regard the years spent in Nazareth as a 
long study of human character and life, as it appeared 
in some of those who most needed redemption. In 
the shop, in the field, from the hill-tops, in the cara- 
van going up to Jerusalem, at the solemn feast and 
ceremonial, in the temple amongst the Doctors, in all 
places and circumstances, Jesus was a close observer; 
and thus he grew familiar with the human heart and 



I.] JOSEPH. BRETHREN OF JESUS. 203 

the life of mankind. Add to this the peculiar favor 
of God which rested upon him, and we have the 
secret of his early life and culture. In such exer- 
cises he spent his youth, and by communion with the 
Father prepared himself to enter upon his high 
mission. 

Before leaving the period of Jesus' youth and of 
his residence at Nazareth, a word may be appropriate 
relative to Joseph and his family. 

It was a wise and kind providence that selected 
the fatherly Joseph to be the guardian of this " young 
child and his mother." The character and conduct of 
Joseph after his espousal of Mary prove that he was 
" a just man," as the Evangelist says. 

Tradition relates that he was a widower and had 
children before his marriage to Mary. These may 
have been they who were called "the brothers and 
sisters" of Jesus. Still, it is not improbable that 
Joseph had younger children by Mary. Indeed this 
seems to be altogether probable. The residence at 
Bethlehem, the flight and sojourn in Egypt, and 
many other incidents of the history, give the impres- 
sion that Joseph had no other family-charge at that 
time. 

But whether the brethren of Jesus were or were 
not the children of Mary is immaterial. There is 
nothing improper in the supposition that they were. 
This we are told, that though they had grown up as 
companions of the holy child, they had no adequate 



204 JOSEPH AND MARY. [PERIOD 

conception of his superiority. Familiarity alone 
would prevent reverence, and blind them to his mer- 
its. Hence, during his lifetime, they were unbelievers. 
Their conversion after his death proves, however, that 
they had never known in their brother anything 
inconsistent with his claim to divinity. Time and 
reflection compelled even them to admit his divinity ; 
and that, too, after he had been cut on , and all hope 
of his temporal kingdom and glory had faded. Christ 
sought no emoluments for family or friends. He 
went his own rugged way, and drew after him none 
who were insusceptible to the attractions of truth and 
piety. 

Of the last years of Joseph nothing is told us. 
Raised up to be the early protector of the Virgin's 
son, he seems to have fulfilled this mission and passed 
away in silence before the majority of Jesus. 

Of Mary, during the period under consideration, 
we know only that she was the discreet matron who 
guarded her household, and cherished "in her heart" 
the strange history of "her first-born son." Provi- 
dence granted her to outlive her husband and to see 
the fulfilment of the prophetical message brought to 
her by the angel, and also of the bodeful prediction 
of Simeon, that a " sword should pierce through her 
own soul." 

Such is the story of the youth of Messiah. Thus 
the Branch of Jesse came up in obscurity. As "a 



I.] YOUTH OF JESUS. 205 

root out of dry ground" there is no attraction, or 
comeliness in him, for the worldly and the proud. 
When at length he goes forth upon his great mission 
"he shall be called a Nazarene." 

18 



PERIOD II 



^COMMENCEMENT OF CHRIST'S PUBLIC 
MINISTRY. 



[Luke 3: 1—18; Matt. 3: 1—12; Mark 1 : 1—8.] 

In his visits to Jerusalem to attend the Passover 
Jesus had probably met his second cousin, John ; or at 
least heard something respecting him. As the resi- 
dences of the cousins, Mary and Elizabeth, were 
probably nearly one hundred miles apart, and Mary 
had been obliged to flee from Judea with her child, 
there was of necessity but little intercourse between 
them. The sympathizing mothers may have made 
their sons aware, to some extent, of the great promi- 
ses that were miraculously given them. Yet so 
closely did they keep these things in their hearts, 
that John had no assurance of the Messiahship of 
Jesus, until it was miraculously given at the Baptism. 
Jesus probably had a more thorough knowledge 
of John and his mission. Conscious of his own mis- 
sion and studious of the Messianic Prophecies, he no 



JOHN THE BAPTIST. 207 

doubt early discovered that he was to be publicly 
preceded by a herald who should cry to the people, 
" Prepare ye the way of the Lord." This assurance, 
that a divine providence was to prepare the way for 
his public ministry, probably allayed the ardor and 
haste exhibited in his twelfth year ; and made Jesus 
content to remain " subject to his parents," an ob- 
scure mechanic, until the voice of the herald should 
prepare the way for his public manifestation. 

In the thirtieth year of Jesus, news came to Naza- 
reth that a new and great prophet had arisen in the 
desert of Judea, in the person of his distant relative. 
The prophet was reported to be a stern, wild, moral 
giant of the desert : a miracle was said to have 
attended his conception and birth ; somewhat of mys- 
tery hung about his life. Of the order of the priest- 
hood, " strong in spirit," and of ardent piety, he had 
early betaken himself to the order of monks, dwelling 
in the rocks and caverns along the Dead Sea. But, 
unlike the other recluses of the age, when he attained 
the age of thirty, the age at which priests entered 
upon public service, John came forth as a public 
reformer. Claiming to be divinely appointed, and 
confirming his claim by his fervid eloquence, his stern 
rebuke of sin, his pure doctrines and faultless life, 
the impression made by him was startling and pro- 
found. His very dress and demeanor reproduced and 
realized the idea of the ancient seers. During four 
hundred years there had been " no prophet in Israel." 



208 PREACHES REPENTANCE. [PERIOD 

But the seal of the book of prophecy bore the prom- 
ise, " Behold, I will send you Elijah the prophet 
before the coming of the great and dreadful day of 
the Lord." And now it was as if Elijah had come. 
There was " the voice of one crying in the wilderness, 
Prepare ye the way of the Lord, make his paths 
straight." The character of his message gave to this 
prophet his greatest power : " Repent ye, for the 
kingdom of heaven is at hand." 

The Jews, and the world, were looking for a new 
king and kingdom, a kingdom of righteousness. To 
the galled Jew, fretting under the Roman yoke, 
nothing could be more attractive than the prospect 
of a new kingdom. John, in the spirit and power of 
Elijah, stands up alone in this godless age to proclaim 
with trumpet voice the approach of the long desired 
sign of Messiah. His voice is echoed and re-echoed 
between the banks of the Jordan, rolled back and 
repeated over the hills and valleys of Judea, and 
borne onward to the obscurest villages of Palestine. 
The nation is moved, and multitudes throng around 
the preacher to receive his rite, symbolical of repent- 
ance and preparation for citizenship in the coming 
kingdom. But there is a peculiarity in the conditions 
proposed by him for admittance into that kingdom, 
which the proud and self-righteous can ill endure. 
Count not, says he, upon your Abrahamic descent for 
admittance into the kingdom of God. " I baptize 
with water, but there comes one after me who shall 



H.] PREACHES REPENTANCE. 209 

baptize with fire." Those who truly repent he will 
baptize with the Holy Ghost and receive into his 
domain. But to the rest, the day of the Lord will 
be "great and dreadful." He that cometh will sit 
as a refiner, and purify the theocracy. The true 
wheat he will gather, but the chaff he will burn with 
fire unquenchable. Think not, says John, that Mes- 
siah will need you ; and of course receive you, 
because you belong to the theocratic people. God 
can raise up children to Abraham from the very 
stones under your feet. Not blood-relationship, but 
purity of heart, shall be the condition of acceptance 
in the new kingdom. 

Standing between the new and the old dispensa- 
tions, John, with others of his age, looked for a 
temporal kingdom and visible reign of Messiah. Yet 
he saw clearly that only the truly devout should 
enter his kingdom, and that it would embrace Gen- 
tiles as well as Jews. 

The mission of John was to prepare the people 
rather for the new kingdom than for the king himself. 
Hence, he at first received no divine assurance rela- 
tive to the person of Messiah. Of this he is, how- 
ever, assured that Messiah is near, and that he shall, 
in the course of his ministry, discover him. At the 
same time a sign is given him by which he may 
recognize his greater successor. " I knew him not ; 
but he that sent me to baptize with water, the same 
said unto me, Upon whom thou shalt see the Spirit 
18* 



210 JESUS LEAVES NAZARETH. [PERIOD 

descending and remaining on him, the same is he 
which baptizeth with the Holy Ghost." Anxiously, 
no doubt, did the baptizer await this token, as 
stranger after stranger came devoutly forward to 
receive his ordinance. But multitudes came and 
went, and the arduous labors of the prophet went on 
increasing. 

Meantime Jesus, the Nazarene, " begins to be 
about thirty years of age." Again the impulse 
kindles within him to "be about his Father's busi- 
ness." From afar he hears the voice of the herald 
preparing his way ; from the hill-top above his home 
he gazes yearningly towards Judea and the Jordan. 
He has a " baptism to be baptized, with," and is 
"straitened till it be accomplished." As his thir- 
tieth birth-day approaches his resolution is taken. 
His quiet citizen-life must end ; he must away into 
the whirl and storm of public service. The great 
work of mediation presses. A gospel is to be 
preached ; a model life exhibited, and an atoning 
sacrifice offered for the world ; the kingdom of heaven 
must begin. Farewell sunny, quiet Nazareth ; fare- 
well kind mother Mary, and kindly Nazarenes ; and 
farewell, also, peace and rural, home delights, and 
quiet meditation. Henceforth, the Son of Mary shall 
be a man of sorrows. Soon shall suspicion, envy, 
and hate track the amiable, humble, holy Jesus. But 
" for this cause came I into the world, that I might 
work the works of him that sent me." 



II.] JESUS COMES TO JOHN FOR BAPTISM. 211 

The ministry of John is the transition from tha 
old dispensation to the new. His baptism was the 
preparatory rite of initiation into the new kingdom. 

Christ, before his public ministry, lived as a 
disciple of Moses, submitted to circumcision and the 
other requisitions of the law. It was, therefore, 
natural that he should also honor by his observance 
the transitionary rite of John ; thus confirming the 
Baptist's commission, and passing through the com- 
mon steps which united the old and the new. More- 
over, an outward, formal inauguration into his public 
ministry would seem appropriate for the man Jesus. 
And it might be anticipated that he who was to end 
Messianic Prophecy, and specially herald in the 
Christ, would somewhere meet his great successor and 
superior, and receive the seal both of the culmination 
of his own ministry, and of the beginning of Christ's. 

Jesus had no need to be " baptized unto repent- 
ance," as had others who came to John. Neither had 
he any need of circumcision ; nor did it seem appro- 
priate that the "redemption of the: first-born" should 
be paid in his case, in infancy. But thus he would 
" fulfil all righteousness ; " thus he would honor all 
divine institutions ; thus also he would pass from the 
private subject to the public leader, prophet, priest, 
and king. 

John had received assurance that he should see 
the Spirit descend upon the Son of God ; and the 
intimation imported that this miracle would attend 



212 JESUS COMES TO JOHN FOR BAPTISM. [PERIOD 

the administration of his ordinance. Yet he could 
not realize the truth that Messiah should submit to 
his inferior baptism. Hence his reluctance when 
Jesus appeared and demanded the rite. 

[Matt. 3: 13—17; Mark 1 : 9—11; Luke 3 : 21—23.] 

His summer's work was drawing to a close ere the 
Baptist discovered amongst the multitudes about him 
any presence that struck him as being more than 
human. 

But one day in early autumn, after " all the peo- 
ple were baptized," we may suppose, — after the 
ordinary labors of the day were ended and the con- 
gregation had retired, as the weary Baptizer sat by 
the Jordan musing upon his mission and upon the 
promise of Him that should come, — of a sudden 
appeared before him a Galilean of humble garb and 
mien, but of look and manner peculiarly devout and 
impressive, who craved the rite of baptism. 

A brief conversation disclosed to John the fact 
that the stranger was his Nazarene relative, of whose 
miraculous early history and superior wisdom and 
purity he had perhaps heard. A long-cherished 
apprehension that this Jesus may be the Messiah 
whom he was to proclaim, revives within the mind 
of John, and receives so strong a confirmation from 
the bearing and demeanor of Jesus, that it becomes 
to him a vivid reality, and in the full consciousness 
of his own unworthiness he exclaims, " I have need 
to be baptized of thee, and comest thou to me?" 



II.] JESUS COMES TO JOHN FOR BAPTISM. 213 

Yielding at length to the expostulation of Jesus, 
who assures him that it is proper, considering their 
present relation, John being the forerunner, he reve- 
rently proceeds to administer the ordinance. His 
reverence and awe are increased by the devout atti- 
tude of Jesus, who himself accompanies the ceremony 
with prayer. But his emotions reach a thrilling 
climax when the heavens above seem to open, and 
amid the down-streaming glory the prophet's rapt 
vision sees as it were a descending dove hovering 
down and resting upon Jesus ; while from the open 
heaven falls a voice as of the Ancient of days, say- 
ing, " This is my beloved Son in whom I am well 
pleased." 

Again the rent sky closes, and there is silence ; 
and, following the guiding Dove, the beloved Son 
hastens away over rock and defile to the desert ; and 
the awe-struck prophet stands as if spell-bound, mur- 
muring, in ecstatic bewilderment, " Upon whom thou 
shalt see the Spirit descending and remaining on him, 
the same is he which baptizeth with the Holy Ghost. 
I see and bear record that this is the Son of God." 

Jesus is henceforth Christ, the anointed. The 
Spirit he possessed before, but he is now outwardly 
and formally consecrated to his ministry. His bap- 
tism signifies, not as in the case of others, a new 
inner life, but the entrance upon a new external life. 
This is his ordination and inaugural. The miracle 
attending the baptism seems to have been given solely 



214 John's testimony. [period 

to establish the faith of John. It was important that 
the last of the prophetical order, who was also the 
first preacher of a new dispensation, should receive 
supernatural evidence that Jesus was the Christ. 
This he received through the symbolical descent of 
the Spirit, and the voice from heaven. Henceforth 
he can give unqualified testimony to the Messiahship 
of Jesus. 

But as it is rather his duty to proclaim the advent, 
and the approach of the new kingdom, than to point 
out the person of Messiah (who would doubtless shine 
clear enough by his own light when he should choose 
to manifest himself), John confines his knowledge of 
Jesus as Messiah to a few of his more apt disciples, 
and continues his preparatory labors. The presence 
of Christ does not lead him to sit down in indolence ; 
but rather renews his zeal. As a faithful watchman 
he resolved to stand at his post till the Master recalled 
him. 

[Johnl: 19—28.] 

As the season advanced, the fame and influence 
of John increased ; while as yet Jesus remained -in 
retirement and obscurity. Many of the people, who 
knew nothing of Jesus, began to declare their belief 
in the Messiahship of John the Baptist. Thereupon 
the Sanhedrim, who had before taken no official notice 
of John, sent a deputation to inquire definitely into 
his pretensions and aims. Suspecting their designs, 



II.] JESUS IN THE DESERT. 215 

John answered them guardedly ; yet he gave an 
unqualified negative to the question, whether or no 
he were the Christ? The friendship, faith, and zeal 
of multitudes of converts never induced him to 
cherish a thought of elevation above his commission, 
as herald of a greater. He knew well his own place, 
and was content with it ; he would not be called 
Messiah ; he would not even be called Elias, though 
Malachi had long before given him that name, because 
tradition and popular belief declared that the Elias 
that should come would be the old prophet raised to 
life. 

I am not that prophet, I am not Elias, I am but 
a voice ; and as such I bid you prepare to meet one 
"whose shoes' latchet I am not worthy to unloose." 
Even now, says he, " there standeth one among you 
whom ye know not," but " who is preferred before 
me. Prepare ye the way of the Lord." Thus he 
announces the advent, without naming Jesus. 

So upright and faithful to his trust is this great 
reformer. 

[Matt. 4: 1— 11; Mark 1: 12, 13; Luke 4 : 1—13.] 

Near forty days have now passed since the baptism 
of Jesus, and as yet he remains, no one knows where. 
Though formally consecrated to his ministry, and 
though his life had been all a preparation for his mis- 
sion, and though " full of the Holy Ghost," he will 
not enter hastily and rashly upon his great enterprise. 



216 JESUS IN THE DESERT. [PERIOD 

Son of God as he is, lie feels the need of retirement, 
meditation, prayer, and self-discipline. The fulness 
of the Spirit, the consciousness of diving, do not 
remove the feeling of human weakness and depend- 
ence. 

The proclamation of his Sonship at the baptism, 
and the feeling that now his great enterprise was to 
begin, seem to have pressed with mountain weight 
upon the soul of Jesus. Occupied with his great 
thoughts he wandered away through the mountains in 
solitude, amid wild beasts and dangers. Uncon- 
sciously he threaded the dark ravine, scaled the dizzy 
crag, and trod the lone cavern of the beast of prey. 
None can tell the struggles of those dark days. He 
contemplated the ruined race of mankind, the great 
enterprise he had undertaken for them, the plan and 
means by which he should accomplish his great pur- 
poses, and the killing toils and sufferings that were to 
attend his ministry. Moreover, the " Tempter," dark 
spirit of evil, was about him. Could he but have 
seduced the oppressed and perplexed Jesus to aban- 
don his project, could he have broken the holy charm 
in which lay the secret of his strength, could he have 
fastened but one sinful thought or feeling upon that 
stranger in the desert, it would have been Satan's 
grandest triumph. 

It was with Jesus the contest between Adam and 
the Serpent, between sinless humanity and the wily, 
wicked Devil. In this sore spiritual conflict the 



ii.] Christ's hunger. 217 

wants of the body were forgotten. Forty days of 
abstract meditation and inward struggles were spent 
in fasting. Hunger, peril, wild beasts, and demons 
beset the beloved Son, while he pondered the work of 
redemption and prayed for guidance and strength. 

Three specific devices of the Devil, perhaps his 
last efforts at this time, are recorded as samples of 
the temptations suffered during these forty days. 

The first was a wily appeal to the bodily appetites 
of Jesus, a device to ensnare him by the " law of the 
flesh." 

We can well believe that after forty days' fasting 
"Jesus hungered." Starting at last from his reverie 
and deep meditations, like one awaking from a de- 
lirious dream, he became conscious of exhaustion and 
almost insupportable hunger. But he was in the 
dreary desert where not even the " locusts and wild 
honey" that nourished the Baptist could be obtained. 
To seek the habitations of man in this exhausted 
state seemed next to impossible. How should he 
obtain a morsel of meat to prevent starvation ? The 
tempter suggests a feasible and speedy plan. " Why, 
faint and feeble, seek food in the ordinary way ? 1 
have now miraculous power, why not use it for my 
own benefit ? As God gave the Israelites bread from 
heaven, why shall not I. change these stones into 
food?" Thus arise the tempter's suggestions in the 
mind of Jesus. The principle involved was distrust 
of Providence and the use of miraculous power for 
19 



218 CHRIST ON THE TEMPLE. [PERIOD 

selfish, sensual ends. With an appropriate text Jesus 
fortified himself, rose above the evil thought, and 
foiled the tempter. Thus he triumphed once for all 
over the carnal appetite, and showed himself superior 
to the flesh, and determined not to free himself from 
the weaknesses and toils incident to other men. Nor 
in all his ministry would he ever use his supernatural 
power to overcome the difficulties and dangers that 
beset him. At any time he might have summoned 
"more than twelve legions of angels" to his aid. 
But he would rather confide in that common Provi- 
dence who supplies, in his own wise way, his children's 
wants. Nor could such confidence be vain. In due 
time "angel's minister" to the fainting Saviour. 

Returning consciousness of his natural wants now 
seems to have led the wanderer to the abodes of men, 
still occupied with his weighty, bodeful thoughts, and 
still haunted by the tempter. We see him next upon 
a dizzy height on the south side of the temple, stand- 
ing as in a dream. Seven hundred feet below him 
lies the valley. As he gazes down from this giddy 
height, the watchful fiend insinuates a new train of 
dangerous thoughts. Jesus' mind now rims upon fate, 
and providence, and free will, and kindred doctrines. 
Then comes up the question, how far God will now 
sustain and guard him ? "He shall give his angels 
charge over thee, and in their hands they shall bear 
thee up," whispers the tempter. Good Scripture, 



II.] CHRIST ON THE HIGH MOUNTAIN. 219 

doubtless. " Then prove God's truth and the com- 
pleteness of his providence and thy own acceptance 
by leaping off this pinnacle." But Jesus can quote 
Scripture to better purpose. " Thou shalt not tempt 
the Lord thy God" is his reply. God will no doubt 
guard his children in real danger. But let no one 
throw himself needlessly into danger in order to test 
God's faithfulness, or to gratify an idle curiosity. 
God works no miracles to dissipate our doubts. Thus 
Jesus rises above that dark, distrustful, questioning 
disposition to which men of deep thought and inward 
struggles are liable. The Spirit that tempted him 
was that which led a Manfred to the Alpine cliff, and 
a Faust to barter his soul to the Devil. But Faust 
and Manfred knew not how to triumph by a simple 
faith in God, as did Jesus. 

The last temptation of this period w T ould have 
been a still more powerful appeal to human selfishness 
and weakness. 

Retreating again to the desolate mountains, as if 
fleeing from the evil spirit that tracked him, the 
agitated, weary Jesus climbs the highest peak of the 
rugged mountains and gazes abroad from this eleva- 
tion upon the surrounding kingdoms, into which 
Palestine is divided. Here lies, in open view around 
him, the field of his coming toils, and the miniature 
of that kingdom which he is to found and govern. 

These kingdoms are now sunk in sin, and to intro- 
duce here a kingdom of righteousness by common 



220 THE TEMPTATION. [PERIOD 

means is a long and laborious task. Toil, persecu- 
tion, death itself, and ages of missionary culture 
must precede the regeneration of this beloved land. 
True, the promise of the whole earth for Christ's 
inheritance is sure. But how long and severe the 
process, if his kingdom be developed gradually from 
an inner germ of spiritual life. 

Here is the tempter's last hope. Again he whis- 
pers to the musing, weary one his evil counsel. 
"Why wait the long, sore process of developing a 
pure, spiritual kingdom ? Why not yield something 
to the spirit of the age, erect a temporal throne, 
pander to the carnal ambition of the nation, and at 
once assume dominion? True, this plan involves the 
present support of the idolatry and demon-worship 
now in vogue ; but will not the end justify the means ? 
Once established on a sure throne, as you may soon 
be by using your miraculous power for the attainment 
of the people's wishes, you may afterward, at leisure, 
reform and improve your empire. This theocracy 
may at once be under your control by yielding, in a 
politic w^ay, a little present homage to the God of 
this world." 

Thus cunning sophistry is addressed to the ambi- 
tion and human haste and love of ease which Jesus as 
a man may be supposed to feel in common with other 
men. 

But the firm purpose of redemption and of the 
establishment of a spiritual kingdom by self-denying 



II.] THE TEMPTATION. 221 

toil, and the feeling of supreme devotion to the 
Father's will rise again triumphant. Summoning his 
wearied energies for one final stroke and rising in 
stern majesty and rebuke, with somewhat of divine 
authority, he thunders upon the fiend — " Behind me, 
Satan ! God only shall be worshipped ! " 

. Awe-struck and terrified the foiled demon sinks 
away. The beloved Son feels the burden of tempta- 
tion roll off; a holy calm and peace come over 
him. He looks up longingly to his loving Father, 
who smiles down his approval. Anon the mountain 
becomes his Father's house, he sits at heaven's ban- 
quet, and angels minister to the weary victor. Thus 
ends the first sore trial of the Man of sorrows. 

It was a contest between the created will, sus- 
tained by a divine purpose, on the one hand, and the 
old prince and power of evil, on the other. But the 
tempter's tares could not root in the sacred soil. 
There was in Jesus no affinity for his suggestions. 

Yet the temptation affords one of the best exhibi- 
tions of the perfect humanity of our Lord. Truly he 
was " tempted in all points, like as we are, yet with- 
out sin." 

By such discipline the human nature of our Lord 
was prepared for his public ministry and active life. 
The process was swift, but fierce and terrible. Hence- 
forth it is settled that the created humanity shall be 
sacrificed to the divine purpose, that the spirit of the 
world shall be resisted, and that the kingdom of 
19* 



222 THE LAMB OP GOD. [PERIOD 

heaven shall come by slow, gradual, spiritual develop- 
ment, growing outward from the internal life of its 
founder. 



[John 1 : 29—42.] 

While this internal preparation was going on in 
the mind of Jesus, John the Baptist, as before 
remarked, continued his preaching in the valley of 
the Jordan. As yet he mentions his discovery of the 
Christ to no one, though his remark to the committee 
of the Sanhedrim, that Messias was amongst them, 
implied that he knew him, whom he tells them 
explicitly they know not. The next day after the 
visit of the Pharisees, as John and some of his dis- 
ciples stand upon the east bank of the river near 
Bethlehem, or Bethany, Jesus approaches them. He 
advances with an air of peculiar meekness and calm- 
ness. The storm that had passed over him in the 
desert left him serene and placid. His gentle bear- 
ing, connected with the Baptist's previous medita- 
tions, suggests forcibly to his mind the beautiful 
picture of Isaiah, " He is brought as a lamb to the 
slaughter," etc. ; and pointing towards him he ex- 
claims, in hearing of John and Andrew, two of his 
disciples, " Behold the lamb of God which taketh 
away the sin of the world !'" " This is he of whom I 
said, After me cometh a man which is preferred 
before me; for he was before me. And I knew him 
not ; but that he should be made manifest to Israel, 
therefore am I come baptizing with water." 



ii.] Christ's first followers. 223 

Thus John the Baptist first directs the attention 
of the most susceptible of his own disciples to the 
Saviour. 

As Jesus was now about to enter upon his public 
instructions he probably came to the theatre of the 
Baptist's labors, naturally expecting to find there the 
best preparation and starting point for his own labors. 

The conduct of John is noteworthy. He is ready 
to give up, even his own disciples, to Jesus ; and 
regards it as the culmination of his mission to point 
out to them the "Lamb of God." 

The language of the Baptist shows that he had 
correct views of the mission of Christ. He speaks of 
him as a sacrificial lamb to take away sin. Doubtless 
there was something prophetical in this announcement 
which John himself but partly comprehended. Yet 
he seems to have understood that Christ would 
undergo a severe struggle with the worldly and 
wicked, and would in the end establish a kingdom 
into which the purified should be admitted. 

Heretofore John had, in general terms, proclaimed 
a coming Messiah. Now he points to the person of 
Messiah, and declares, "this is he" of whom I spake, 
my successor, who is also my predecessor, and greater 
far than I. This testimony made a deep impression 
upon the minds of the two disciples of John who 
heard it. As Jesus turned to depart they felt an 
irrepressible desire to accompany him ; and though 
too respectful to thrust themselves upon him, follow 



224 JESUS RETURNS INTO GALILEE. [PERIOD 

at a distance, intimating thus their disposition. 
Kindly encouraged by Christ they proceed, and spend 
with him the remainder of the day. Whether the 
evening was spent at the house of a friend, or 
whether they had an opportunity thus early to learn 
that the " Son of man had not where to lay his 
head," we are not informed. But their intercourse 
with him strengthens their belief in his Messiahship. 
This Andrew proves immediately by seeking out his 
brother Simon, who was amongst the disciples of the 
Baptist, and bringing him to Jesus, telling him that 
they "have found the Messias." Looking upon 
Simon, Christ discerns in him the stern energy which 
afterwards characterized him, and tells him that he 
shall henceforth be called, not Simon, but Cephas or 
Rock. 

Thus Christ collects the first rudiments of his 
church. Gradually these three draw the attention 
of others to him who had so powerfully impressed 
themselves; gradually they become more and more 
strongly attached to their new Master. And thus in 
obscurity and silently the new life embodies itself and 
becomes a society, a church, a kingdom, henceforth 
indestructible and destined to overturn and absorb all 
other kingdoms. 

[John 1 : 43—51.] 

It is now late in the fall; the winter or rainy 
season is about commencing. Jesus purposes to 



II.] JESUS RETURNS INTO GALILEE. 225 

spend this season in Galilee, and the next day after 
the interview with John, Andrew, and Simon, inti- 
mates to them his intention to set out immediately for 
the north. They determine to accompany him, and 
are joined by Philip who also believes in the Messiah- 
ship of the Nazarene, and who is from Bethsaida, 
the " city of Andrew, Peter," and John. Philip 
chances to meet an old and worthy acquaintance from 
the village of Cana, to whom he announces his belief 
that Jesus, the Nazarene and son of Joseph, is he 
" of whom Moses in the law and the prophets did 
write." 

It seems impossible to Nathanael that Messiah 
can come out of Galilee. He is a candid, open 
hearted man, and knows the wickedness of his 
country. And he can recall no prediction that Naz- 
areth should produce the Christ. Still, he is open 
for conviction, and accedes to the request of Philip to 
"go and see" the man who had so powerfully 
impressed his friend. As he approaches, Christ, dis- 
cerning his candor and uprightness, receives him 
with a remark that indicated a knowledge of his 
character. Surprised to find himself complimented 
by the Nazarene as a guileless Israelite, Nathanael 
inquires how Jesus has received this knowledge of 
himself? His surprise is deepened and his belief of 
Christ's omniscience awakened by the answer, that 
before he had been called by Philip when "under the 
fig-tree," probably in private devotion, and sure that 



226 THE MARRIAGE AT CANA. [PERIOD 

no man knew it, Jesus saw him. The open hearted 
Nathanael is easily convinced, and despite his preju- 
dices declares, " Rabbi, thou art the Son of God, and 
king of Israel." Jesus assures him that his incipient 
faith shall hereafter be confirmed by far more start- 
ling exhibitions of his knowledge and power. You 
shall see, said Jesus, " heaven open" for "the Son 
of Man;" referring to the future miracles which the 
disciples were destined to witness. 

[John 2: 1—12.] 

We hear nothing further of this little company 
until the third day after the above, when we find them 
attending a marriage festival at Cana, the place of 
Nathanael's home, seven miles north of Nazareth. 
Perhaps in part through Nathanael's influence, Jesus 
and his new friends are all invited to the feast. Here 
also Jesus meets his widowed mother with the other 
members of her family. 

We can only guess the feelings of the mother or 
the Son at this meeting. Since their separation the 
latter had passed through new and important scenes ; 
and the anxious mother's heart, with its great hopes 
and expectations, had no doubt followed her First-born. 

He, as an affectionate son, no doubt confided his 
designs and procedure in part at least to his trusty 
mother. She seems at least to understand that he is 
about entering upon his great work. And with some- 
what of a mother's zeal in the adventure of a son, — 



II.] WATER TURNED INTO WINE. 227 

with also somewhat of the common Jewish notion 
that it was a temporal throne and kingdom which her 
son was to establish, — she longs to see him come forth 
from obscurity and at once exhibit his true character 
and power. 

Before the festival closes, an incident occurs which 
affords her an opportunity to suggest to Jesus her de- 
sire to see him exhibit to the guests his supernatural 
endowments. " The wine has failed ; could you not 
make this the occasion to introduce yourself as Lord 
of nature and friend of man?" So runs the thought 
which Mary scarcely ventures to express ; but it finds 
no second in Jesus. Partly in reproof he answers 
sternly, " Woman, what have I to do with thee?" 
My purposes and thine lie far apart. My time for 
miraculous displays has not yet come ; nor will it 
ever come for mere display. 

Yet, from something in his look or tone, she seems 
to have surmised his design, and therefore bade the 
domestics obey whatever directions Jesus might give 
them. Though shunning display, Jesus condescends 
to contribute to the entertainment of the guests, by 
furnishing the wine, in a private, unostentatious 
manner. The unimpeachable testimony of a few 
witnesses to the reality of the miracle is secured, and 
thus the faith of his young disciples strengthened. 
But so quietly is the affair conducted that not even 
the master of ceremonies, who praises the wine, knows 
its origin. So meekly and unostentatiously does 



228 WATER TURNED INTO WINE. [PERIOD 

Christ begin his astounding series of " mighty- 
works. " 

We need not discuss the rank which this transac- 
tion should occupy in the series of miracles ; nor 
answer the puerile sneers of those who cavil about the 
quantity and quality of the wine. Enough that it 
was an indisputable miracle wrought to confirm 
Christ's Messiahship. The occasion is worthy of 
peculiar remark. It was but a few days since that 
we saw the Anointed in the desert, treading the 
lonely mountains and the dens of wild beasts, op- 
pressed with crushing thoughts, and struggling 
against the machinations of the prince of darkness. 
But the night-mare of his trial and temptations has 
passed. His sojourn in solitude was short; and now 
he comes forth, calm, cheerful, and prepared to enter 
freely into the social enjoyments of life. Not that 
his earnestness and gravity have gone. But he has 
nothing of moroseness, or monkish austerity; he 
deigns to honor and sanctify by his presence a mar- 
riage festival, and contributes to its enjoyment. He 
is still the amiable and cheerful person who formerly 
"grew in favor with God and man." His great pur- 
poses are silently cherished in the dephths of his 
divine heart, while he goes forth to add to the pres- 
ent happiness of all he meets. Such is the spirit of 
Christ and of Christianity, — a spirit that nourishes all 
pure, human affections, and seeks to refine and 
increase all innocent, social enjoyments, — a spirit that 



II.] CHRIST LABORS IN OBSCURITY. 229 

enters naturally into the daily life of mankind and 
sanctifies all relationships and intercourse. 

This incident at Cana is all that we know respect- 
ing the labors of Christ in Galilee during the first 
winter of his ministry. We are told that he and his 
mother with her family, together with the disciples 
who had attached themselves to him, went from Cana 
to Capernaum, a town lying upon the lake shore, 
about twenty miles north-east from Cana, in the vicin- 
ity of Bethsaida. Their stay here was short. It 
would seem that the time between this and the Pass- 
over, which occurred in April, was spent in the 
vicinity of lake Gennesaret, or sea of Galilee. 
Doubtless it was well employed by Christ in private 
intercourse with the people of the several villages of 
that region. Probably he found a home in the fam- 
ilies, and among the relatives of Peter and Philip, 
and others who believed in his Messiahship. Naza- 
reth seems to have had no attractions for him during 
this period. Probably Mary no longer had her home 
there. And the moral elements of the place were 
not as favorable for Christ's mission as could be 
found in other towns of Galilee. 

Although Jesus had now fairly commenced his 
ministry, he seems not to have taken the attitude of 
a public preacher, until after his return from Judea, 
the next fall. The first year after his baptism was 
mostly occupied in private intercourse with individuals 
20 



230 CHRIST LABORS IN OBSCURITY. 

or small companies. Nor did he commence preaching 
publicly to large congregations, until after the impris- 
onment of John the Baptist. By protracted, private 
labors and occasional miracles he laid the foundation 
for his more public discourses, which were at length 
absolutely demanded by the multitudes who thronged 
about him. The basis of his fame and influence was 
laid in the hearts of obscure individuals, and on such 
occasions as the evening at Bethabara with John and 
Andrew, the meeting with Nathanael, the unobtrusive 
miracle at Cana, and afterward the interview with 
Nicodemus, and with the woman of Samaria. The 
kingdom which he founds "is like a grain of mustard 
seed," which at first is indeed" "the least of all 
seeds," but in time develops a mighty growth. 



PERIOD III 



FROM THE FIRST TO THE SECOND PASS 
OVER DURING CHRIST'S PUBLIC 
MINISTRY. 



April has come, and the waving grain tells that 
harvest is near. Caravans are forming throughout 
Palestine to go up to Jerusalem, to attend the Pass- 
over, and present the first sheaves to the God of the 
seasons. 

Among the pilgrims, that wind along the valley 
of the Jordan from Galilee to Judea, is the earnest 
Jesus. He goes not as formerly silent and unob- 
served; he is now the man of note amongst the 
Galileans. Some call him a prophet ; a few name 
him Messias. What will he do at Jerusalem ? Gos- 
sip would be lively if the Galilean should come in 
collision with the Rabbies of the royal city. The 
reflective Mary remembers how he astonished those 
learned dignitaries, when he first attended the Pass- 
over, eighteen years since. But they have long since 
forgotten the wonderful boy. 



232 JESUS PURIFIES THE TEMPLE. [PERIOD 

[John 2: 13—25.] 

Arrived at Jerusalem, Jesus surveys with peculiar 
interest his " Father's house," and all that pertains 
to it. With reverent step he enters its courts. His 
mind is full of devout meditations relative to the holy 
place. But how is he grieved by the profanations 
that he witnesses ? The temple wears the appearance 
of a market. Instead of pious worshippers, he meets 
a noisy, bustling crowd of worldlings. Here he is 
accosted by a bantering broker ; there he meets a 
huckster with a cage of doves ; or a vendor of fat 
cattle for sacrifice. The idle, the curious, and the 
avaricious are there ; but the true worshippers are 
few. Nowhere does he see prayer, reverence, or pro- 
priety. The beloved Son cannot see his Father thus 
dishonored ; burning with holy zeal he begins to 
remonstrate. His voice rises in stern rebuke above 
the din of the multitude, " Take these things hence ; 
make not my Father's house an house of merchan- 
dise." His words wither the sacrilegious intruders. 
Raising a braided lash, emblematic of his authority, 
he passes along bidding them retreat. Such are his 
dignity and decision, and the conviction of guilt sud- 
denly awakened in their minds by his fierce argument, 
that there is no resistance. As he dashes down the 
broker's coffer and overturns their tables, each guilty 
one with his litter retreats, until the courts are free, 
and his Father's house may be used as a " house of 
prayer." 



III.] NICODEMUS. 233 

The humbled Jews soon rally and demand by what 
authority he does these things. A prophet might 
introduce reforms; but " what sign showest thou" of 
a divine commission ? 

Little disposed to gratify their demand for 
"signs," he answers them in a prophetical enigma, 
containing indeed the highest sensible sign of his 
Messiahship, yet a sign not comprehensible until its 
fulfilment in his resurrection. " Destroy this temple, 
and in three days I will raise it up." Christ's own 
person was well called the temple and dwelling place 
of God, as it was the highest manifestation of Deity 
to man. And as from the old theocracy and ruined 
temple were to come forth the new and spiritual, a 
double meaning may have been embodied in this sig- 
nificant though obscure "sign." Taking the re- 
mark, however, as an arrogant assertion that he 
could in three days do what had been nigh half a 
century's work for a king with royal resources, they 
henceforth, to the day of his crucifixion, lay it up 
against him. 

[John 3: 1—21.] 

During the Passover Christ finds occasion to per- 
form several striking miracles. These serve to con- 
firm at least his high prophetical calling. Even the 
candid few amongst the higher and learned classes are 
convinced of his inspiration. Amongst them is ffic- 
odemus, a man of candid mind and docile disposition, 
20* 



234 NICODEMUS. [PERIOD 

who is convinced that the Messiah will soon appear 
and set up his kingdom. In common with others of 
the age he looks for a temporal kingdom into which 
he and all other upright Israelites shall be of course 
admitted. 

Satisfied by the astounding miracles of Christ 
that he is a prophet, although looked upon with sus- 
picion and somewhat of contempt by most of the 
Pharisees, Nicodemus seeks and obtains a private 
interview with the Galilean. Sharing the common 
pride and weakness of his order, he comes to Jesus in 
the evening that his visit may not attract attention. 

The manner in which Jesus receives and enter- 
tains this first one of the influential order who comes 
to him is noteworthy. Human policy would say, 
Fasten this Pharisee ; he may be of service here- 
after. 

But no such policy does Christ practice. He will 
not even gratify the curiosity of Nicodemus so much 
as to tell him when the new kingdom is to come. The 
man has a higher want than this knowledge, and 
Jesus regards his spiritual . interests more than his 
curiosity or friendship. 

Discerning at once that Nicodemus relies for 
admittance into the Messiah's kingdom upon his gen- 
ealogy and punctilious morality, Christ directs his 
mind from the time and peculiarities of the new the- 
ocracy and his own relation to it, to the sole condi- 
tion of admittance into it. You regard me as sent 



III.] REGENERATION. 235 

of God, and would learn somewhat respecting his 
kingdom, for which you and the nation are looking. 
But know of a certainty that " except a man be born 
again he cannot see" that kingdom. "Born again,'' 
returns the scribe, surprised and confused at the 
strange sentiment, and unable for the moment to 
attach to it any other than a carnal meaning — "Born 
again; how can a man be born when he is old?" 
Reflection might have suggested to Nicodemus a new 
birth akin to what the Gentile proselytes were some- 
times said to experience when circumcised and bap- 
tized into the theocracy. But the novel idea of a 
new birth for a Hebrew quite bewildered him. 

Beginning now with an allusion to the baptism of 
John, which might be comprehensible to Nicodemus 
as the type of something higher, Christ proceeds to 
describe more definitely the character and efficient 
agent of that new birth which ever constitutes the 
starting point and basis of the Christian life. The 
carnal offspring of whatever lineage is not fit for the 
kingdom of God ; a new generation of water and of 
the Spirit is necessary. The inscrutable, air-like 
spirit of God must work its purifying, life-giving 
change within the heart. The confused scribe can 
only ejaculate his surprise, " How can these things 
be?" Whereupon Christ, in his characteristic man- 
ner, proceeds to humble him for his ignorance while 
professedly a master in Israel, assuring him that this 
is but a rudimental doctrine. Moreover, Messiah is 



236 LABORS IN JUDEA. [PERIOD 

coming in a far different manner from that in which 
the Jews expect him to appear. As admission into 
his kingdom demands a new birth, so his work will be 
one of humiliation rather than of glory. He is 
coming to save from death those who will look to him 
in faith. " The Son of man" shall be lifted up, as 
was the serpent in the wilderness, for the healing of 
those who love light and truth and look to him for 
salvation. 

Thus Christ casts the seeds of Christianity into 
the mind of this Pharsisee, leaving them to germinate 
and occupy his leisure. In this brief conversation 
we get the first statement of that great doctrine on 
which the Gospel rests, — Regeneration through faith 
in the Son, by the mysterious inworking of the 
Spirit. It was appropriately given first to a man of 
culture and thinking habits ; and its strangeness to 
him shows us the high origin of the doctrine. 

[John 3 : 22—36.] 

Having at the Passover prepared the way for a 
favorable reception in various quarters, since many 
amongst those who witnessed his miracles, " believed 
on him," Jesus, after the feast, goes out into the 
various towns of Judea with his disciples, teaching,' 
confirming his commission by mighty works, and by 
proxy baptizing converts ; as John the Baptist was 
still doing in the region of the Jordan. 

About eight months, from April to December, 



in.] LABORS IN JUDEA. 237 

seem to have been spent in Judea at this visit. Re- 
specting his works and influence we have few partic- 
ulars ; but one or two remarks show that Jesus was 
busy, and that his ministry during this period pro- 
duced a great sensation. So successful was he that 
towards the latter part of this period the disciples of 
John became jealous of him, and a contention arose 
between them and some of the Jews who were bap- 
tized by the disciples of Christ, respecting the com- 
parative value of the two baptisms. This sectarian 
controversy respecting a mere symbolical ordinance 
was a means of terminating this fruitful effort in 
Judea, as it excited the attention and suspicion of the 
Pharisees, and determined Christ to change the field 
of his labors. 

The narrow-minded disciples of John, who come 
to their master complaining that " all men come" 
now to the baptism of Jesus, "to whom thou barest 
witness," receive but little sympathy from the Bap- 
tist. John knows full well that his mission is short, 
and that he must be lost in the radiance of that 
brighter sun that. is now rising. Christ's success, he 
tells them, is a proof that God is with him. At the 
same time he reminds them that he ever disclaimed 
Messiahship, assuring them that he is only a herald 
and attendant of the real bridegroom to whom the 
church belongs ; and that he greatly rejoices in the 
voice of his friend and master. To introduce the 
bridegroom, Christ, to the theocracy, his bride was 



238 JOHN BAPTIST IMPRISONED. [PERIOD 

my mission, and it is ended. Henceforth "he must 
increase, but I must decrease." These words are 
accompanied with still higher attestations of Christ's 
inspiration and divinity. 

This prediction of his own speedy decline may 
have been based in part upon the evident signs of the 
times. Not only was Jesus attracting greater atten- 
tion now than John, but the latter knew that the 
profligate Herod and his minions were already plot- 
ting his ruin. The stern preacher of repentance 
could not fail to incur the hatred of a corrupt court. 

A few days after this the faithful herald was 
seized by Herod's orders and imprisoned. Hence- 
forth he pines lonely and disconsolate in the fortress 
of Machserus, away up by the desolate mountains of 
Moab. 

[Matt. 4: 12; 14: 3—5; Mark 1 : 14; 6: 17—20; Luke 4: 14; 
3: 19—20; John 4: 1—42.] 

Hearing of the imprisonment of John and the 
jealousy of the Pharisees towards himself, Christ now 
resolves to retire from Judea, and again spend the 
winter in Galilee. 

The Samaritans were at this time expecting the 
advent of Messiah, and were free from many of the 
prejudices which hindered the progress of truth in 
the minds of the Jews. Jesus, free from the bigotry 
which separated Jews and Samaritans, and perhaps 
desiring to give his disciples an example of liberal- 



III.] JOURNEY THROUGH SAMARIA. 239 

mindedness, resolves to take the shorter route to 
Galilee, through Samaria. 

Late in the month of November, on a certain day 
about noon, a woman of the city of Sychar or She- 
chem, comes out to Jacob's well, " about three hun- 
dred paces south-east of the city," to draw water. 
Approaching she sees a man, evidently a travelling 
Jew, weary and soiled, reclining by the well. To 
her surprise the mild stranger asks her for a drink. 
You a Jew and ask drink of me, a Samaritan, 
responds the woman. Diverting her mind from the 
subject of their diversity and national prejudices, 
with that rare tact which he often exhibited, he turns 
it to the contemplation of spiritual things. Under 
the figure of a living fountain he tells her of the 
salvation which he alone can give. Having excited 
her curiosity and gained her confidence, he convinces 
her that he is a prophet, by declaring to her a few 
facts of her private history, such as a stranger could 
only know by supernatural means. Perceiving that 
he is a prophet she naturally falls back upon the old 
theme of contention between Jews and Samaritans, 
the relative claims of Mt. Gerizim and Mt. Zion, as 
places of worship — " Our fathers worshipped here, on 
this" fertile Gerizim that looks so smilingly down 
upon us, "Ye say that Jerusalem is the place" to 
worship. His answer is characteristic of his whole 
manner. Alluding to the rejection of prophecy by 
the Samaritans, and to the development of divine 



240 JESUS AT SYCHAR. [PERIOD 

truth and the Messianic idea amongst the Jews, he 
gives the preference to the latter, but makes this only 
a preamble for the presentation of the spirituality of 
that worship which is henceforth to be offered to 
God. Salvation shall spring out of Zion ; but the 
time is coming, and come, when the true worshippers 
shall be confined to no prescribed locality. Both 
Gerizim and Jerusalem are superseded by a higher 
dispensation. God's worship shall no more consist in 
altar-forms and rites. The time of pilgrimages and 
periodical convocations and emblematical ceremonies 
is past. Henceforth the Father seeks such as wor- 
shippers who worship "in spirit and in truth." Not 
in spirit alone, as mere visionaries and mystics. Not 
in truth alone, by mere intellectualisms ; but in spirit 
and in truth. By a spiritual communion with God 
through the truth ; by a participation of the divine 
life which is truth and spirit, may man everywhere 
find a temple and approach unto the Most High. 
True worship is the homage of a truthful spirit 
wherever that homage be offered. 

Thus Christ calmly announces to this poor woman 
the highest truth of religion, and at once sweeps 
away the formalisms of the world. The woman, 
deeply impressed by his discourse, hastens back to 
the city to tell the people that she has found the 
Christ. 

Meantime, the disciples, who had gone into the 
city to obtain food, have returned and stand in silent 



in.] JEWS AT SYCHAR. 241 

wonder to see their Master converse with a Samaritan 
woman. Upon her departure, they spread out their 
purchase, and ask him to partake. But his mind 
is absorbed with the high theme of which he has been 
discoursing, and the contemplation of that great work 
which lies before him, and the faint beginning of 
which, on foreign soil, has just been made in the 
mind of this woman. The weariness, faintness, and 
hunger which he had experienced, are forgotten in 
these earnest thoughts. He excuses himself from 
eating, telling his urgent disciples that he has other 
food, of which they know not ; that it is his meat to 
do the will and complete the work of him that sent 
him. The thought of that work presses heavily upon 
him. He sees that these Samaritans are already pre- 
pared to receive Christianity. The whole world is 
waiting for Him or his Gospel. Though but seed- 
time in the natural world, the spiritual world is 
whitening for the harvest. Glancing forward, how- 
ever, into the great future, and contemplating his own 
early death, to occur before the work be scarce begun, 
he feels that he is but sowing seed, the fruits of which 
others may reap. Yet sower and reaper are one, and 
may at last rejoice together. 

At the solicitation of the Samaritans, who came 
in crowds at the call of the woman, Jesus remains 
two days in Samaria, sowing that seed, of which the 
Apostles afterwards reaped the fruit. So open-hearted 
were the Samaritans, that, although no miracles were 
21 



242 RETURN TO GALILEE. [PERIOD 

performed amongst them, many believed in his Mes- 
siahship, convinced by his words and demeanor that 
he was indeed " the Saviour of the world." 



[John 4 : 43—45 ; Matt. 4:17; Mark 1 : 14—15 ; Luke 4 : 14—15.] 
Leaving Samaria, Jesus proceeded into Galilee, 
where he was generally well received. The Galile- 
ans seem to have at this time exhibited much of that 
enthusiasm which an inferior people are wont to mani- 
fest, when one of their countrymen has obtained 
notoriety abroad. They had no definite views of his 
Messiahship, but they had seen him at Jerusalem sur- 
pass the pretensions of the Hierarchy, and had heard 
of his wonderful works. In his native town, Naza- 
reth alone, as would be anticipated, the fame of 
Jesus bred envy and contempt. Hence he avoided 
the place until his reputation was elsewhere firmly es- 
tablished. 

Of Christ's labors and experience during the suc- 
ceeding months, from December to April, we have but 
a few fragmentary records. From these we learn, 
that he now entered the synagogue as a public teacher, 
and itinerated through the towns of Galilee, " Preach- 
ing the Gospel of the kingdom of God, and saying, 
the time is fulfilled, and the kingdom of God is at 
hand; repent ye, and believe the Gospel. " And as 
his preaching was accompanied with acts of charity 
and miraculous physical agency in behalf of the suf- 
fering, he was " glorified of all." 






III.] HEALING OF THE NOBLEMAN' S SON. 243 

It is noteworthy that only one miracle had be-en 
performed in Galilee until Christ's present mission; 
and that the next miracle was wrought in the same 
village as the first. Perhaps the transformation of 
water at the marriage had wrought favorably upon 
the people of Cana ; or the residence of friends in 
that place may have draw T n Jesus thither upon his 
return from Judea. 

[John 4: 46—54.) 

It is soon rumored about Galilee that Christ has 
returned, and is at Cana. A man of rank and politi- 
cal consequence at Capernaum, twenty miles north- 
east from Cana, whose son is dangerously ill, hears 
that Jesus is in that place, and immediately starts to 
find him, and, if possible, bring him to Capernaum to 
heal his child. This man has a faith in the power of 
Christ to heal diseases, but he is driven by affliction 
to seek him, not by any consciousness of his spiritual 
wants. The Gallileans had not the open-hearted- 
ness of the Samaritans. They would not believe be- 
cause of the words of Jesus. Hence he says to the 
nobleman, with somewhat of rebuke, " Except ye see 
signs and wonders, ye will not believe." A truth- 
hardened people are less susceptible than Samaritans 
or Pagans. 

The anxiety of the nobleman was to secure some- 
thing like a physician's visit. " Sir, come down ere 
my child die." Jesus did not hold himself subject to 



244 VISIT AT NAZARETH. [PERIOD 

such calls ; yet he saw in the Capernaan a suscepti- 
bility for spiritual impressions, and resolved to heal 
his son. He would do it, however, in a manner calcu- 
lated to develop the munificence of his power, and to 
awaken a deeper faith. To the earnest entreaty of 
the nobleman, he calmly replies, "Go thy way, thy 
son liveth." But there is an emphasis in this calm 
utterance that quiets the anxiety of the father; he 
silently departs believing the word of the great phy- 
sician. On the way his servants meet him with the 
joyful news of his son's convalescence. Upon care- 
ful enquiry, it appears that "the fever left him at 
the same hour in which Jesus said unto him, Thy son 
liveth/' It now appears not only that Jesus can heal 
diseases, but that he is independent of time and space. 
He can exert his healing power in a moment, and 
upon an invalid twenty miles distant, whom he had 
probably never seen, as efficiently as if he were be- 
side him. As a result of this miracle, the nobleman 
and his whole household believe, and a favorable 
opening is made in Capernaum for Christ's future la- 
bors and residence. 

[Luke 4: 16— 31 ; Matt. 4: 13—16.] 

Before going to Capernaum, Jesus returned to 
traverse once more the vale, and climb the hills 
which had been the haunts of his youth. The Naza- 
renes were full of curiosity. The fame of their citi- 
zen had reached them, and had awakened a desire to 



III.] VISIT AT NAZARETH. 245 

hear him and to witness some of his mighty works. 
Consequently, when upon the sabbath he appeared in 
the synagogue, in the teacher's place, all eyes were 
upon him. 

As he proceeded to read and expound the beauti- 
ful prediction of his own mission, contained in the 
sixty- first chapter of Isaiah, they listened with won- 
der and admiration. But it was an idle wonder. 
None of them realized their own need of the spiritual 
deliverance predicted by Isaiah, and offered to them 
in the person of Jesus ; no one asked for his healing 
mercy for either spiritual or bodily infirmity. Christ 
discovered no susceptibility in them for a true faith. 
They were eager for a sign, and determined that he 
should gratify their carnal curiosity ; but this was all. 

In accordance with his character, Christ rebuked 
their carnal desire of supernatural signs, refused to 
work a miracle to gratify their curiosity, and by cita- 
tions from sacred history showed them that the gifts 
and graces of God are dispensed, not indiscriminately, 
but here and there according to divine wisdom. 
Moreover, he tells them, "No prophet is accepted in 
his own country, intimating that he does not look for 
a just appreciation from them, and that it would be 
vain to exhibit to them the evidences of his divine 
commission, 

This sudden frustration of their expectations 
arouses their malignity, and, under pretence of pun- 
ishing a false prophet, they furiously urge Jesus to a 
21* 



246 VISIT AT NAZARETH. [PERIOD 

precipice south-west of the city, determined to cast 
him down. "But he," in the simple, yet significant 
words of the evangelist, "passing through the midst 
of them, went his way." 

Leaving Nazareth, Jesus took up his residence, so 
far as he had a residence, at Capernaum. Some time 
was now spent in that vicinity, and a deep impression 
made upon the minds of many. We are told that the 
people pressed around him in crowds "to hear the 
word of God." Thus he began the fulfilment of 
Isaiah's prediction, that the land of Zebulon and 
Naphtali, "the people that walked in darkness" and 
dwelt "in the land of the shadow of death," should 
see "a great light." 

[Luke 5: 1—11; Matt. 4: 18—22; Mark 1: 16*-20.] 

An incident occurred here of peculiar interest, 
because of its influence in confirming the faith and 
attachment of several of the disciples of Jesus ; 
though to us the miraculous element of the event is 
less striking than that exhibited upon some other oc- 
casions. 

Early one day, as Jesus was walking along the lake 
shore, a crowd of listeners gathered about him, eager 
to hear him discourse. Peter and Andrew, and their 
partners Zebedee and his sons, who had been toiling 
as fishermen all night upon the lake, had drawn up 
their boats upon the shore, and were washing and re- 
pairing their nets. 



III.] MIRACULOUS DRAUGHT OF FISHES. 247 

Entering Peter's boat and requesting him to shove 
off a few paces from land, Jesus sat upon the boat in 
the still morning, and preached to the people on 
shore. 

Having ended his address, he bids Peter launch 
out into deep water and let down his net. The fruit- 
less toil of the night, as well as the direction to launch 
out into deep water where success was never expected, 
gave Peter no encouragement. But he was deeply 
impressed with reverence for Jesus, and therefore re- 
plies, notwithstanding the discouragements, "at thy 
word I will let down the net." And no sooner has he 
obeyed than, to the astonishment of himself and his 
companion, the net is filled so as to be unmanageable. 
The other boat and its crew are called, and each ves- 
sel returns to the shore laden with fish to its utmost 
capacity. 

Contemplating this astonishing draught, and feel- 
ing that only a miraculous providence could have se- 
cured it, the emotions of Peter become indescribable. 
It seems to him that the immaculate God has come 
down into his rude vessel ; and at once self shrinks 
away, he feels how mean are man and earth before 
the Most Holy ; and cries out, as one infected, " De- 
part from me ; for I am a sinful man, Lord !" 

The feelings of Peter are also experienced by 
Andrew and by the sons of Zebeclee ; their faith in 
the divine mission of Christ is confirmed ; and as 
he proceeds to invite them into closer relationship to 



248 THE DEMONIAC IN THE SYNAGOGUE. [PERIOD 

himself, promising that henceforth, as his ambassa- 
dors, they shall become " fishers of men," gather 
souls into his kingdom, they leave all and follow him. 
Henceforth they are inseparably joined to Christ. 

The miraculous " draught of fishes" doubtless had 
a peculiar impressiveness to those men, which it has 
not for others. Men are more deeply affected by a 
supernatural occurrence in their own pursuits, and on 
familiar ground, than by a distant though greater 
marvel. 

The fame of Christ now spread rapidly, as his 
surprising works increased. Capernaum became the 
centre of "a great light," and the stage on which 
were wrought "many mighty works." 

The achievements of a single sabbath, as recorded 
by the evangelists, will give us a conception of the 
amazing rapidity and seeming ease with which Christ 
executed the most stupendous deeds. 

[Mark 1: 21—28; Luke 4: 31—37.] 

The sabbath following the discourse by the sea 
side, Jesus as usual preached to the people of Caper- 
naum in the synagogue. 

In the congregation was one of those most wrecked 
and wretched of men called demoniacs ; men who 
seemed to bear in their tormented souls and shattered 
intellects, as well as distressed bodies, the ripest fruits 
of degradation and sin; men who believed themselves 
given up for the habitation of devils, and who were 



Tri.] peter's mother-in-law & others healed. 249 

supposed to have forfeited to demons the control of 
their own faculties and organs. The authoritative 
manner in which Jesus propounded his pure doctrines 
and divine precepts aroused the spirit of evil in this 
demoniac, and starting up, at length, he cried out as 
one in anguish, " Let us alone, what have we to do 
with thee, Jesus of Nazareth ? art thou come to des- 
troy us ? I know thee who thou art, the Holy One of 
God. ,: The shuddering and wrathful outbreak of 
this demoniac perhaps interrupted the discourse of 
our Lord, but did not disturb his equanimity. Con- 
scious that he was indeed the " Holy One of God," he 
fixed his calm, commanding eye upon the maniac, say- 
ing to the spirit of evil that rioted in him, " Be still, 
and come out of him." Hearing this, the demoniac 
with one wild scream plunged headlong " in the 
midst;" and with that fierce convulsion his madness 
passed* away. " What thing, or what new doctrine is 
this?" say the astonished spectators ; " for with au- 
thority commandeth he even the unclean spirits, and 
they do obey him." And forth, as on the wings of the 
wind, flies the rumor of this miracle. Each member 
of the dispersing congregation, is a herald of the pow- 
er of Jesus. 

[Matt. 8: 14—17; Mark 1: 29—34; Luke 4 : 38—41.] 

Leaving the synagogue, Jesus and his four disci- 
ples, the fishermen, enter the house of Peter, whose 
mother-in-law lies there severely "sick of a fever." 



250 peter's mother-in-law & others healed, [period 

Learning her condition, the compassionate Physi- 
cian approaches, takes her by the hand, and anon the 
burning heat is gone ; a bracing coolness is in that 
touch ; the prostrate woman revives, arises, is well, 
and proceeds to assist in the preparation of a meal 
for the family and their guests. 

Meantime the report of the demoniac's cure has 
spread through the city, and preparations are making 
m every afflicted family to carry their sick to the 
healer. 

The sabbath may not be infringed upon ; but 
anxiously the sinking sun is watched, and when at 
length the last beam fades from the city, and the le- 
gal sabbath ends, restraint is done. From almost 
every door issue the crowd, eagerly thronging to 
Peter's house. The sick and infirm, of every disease, 
come with tottering steps, or are borne on litters by 
their friends. Demoniacs of every type, some quiet 
and dumb, and others in raving madness, crying out, 
at the sight of Jesus, " Thou art Christ the Son of 
God." : friends of the sick and possessed, and with 
them the wonder-loving multitude of every age and 
class assemble, until " all the city is gathered together 
at the door." It is a sea of heads around the fisher- 
man's domicil, into which they can not come; and 
out and through the multitude passes the " Good 
Physician," laying "his hands upon every one" of 
the diseased, and healing them, and "with his word" 
casting out the evil spirits of all the demoniacs. 



III.] JESUS TRAVELS THROUGH GALILEE. 251 

Numbers are not given, but they were "many." 
Such a scene, and such an evening's work as that 
about Peter's house, had never before been seen on 
earth. Miracle crowds upon miracle till the aston- 
ished mind is overcome, and sinks exhausted in the 
contemplation. 

[Mark 1 : 35—39 ; Luke 4 : 42—44.] 

Mere human agents, after great achievements, 
usually sink exhausted and lie dormant for a time. 
Mere human workers also expect to enjoy the tri- 
umph and adulation generally accorded by enthusi- 
astic spectators of their labors ; but neither of these 
experiences follow here. We learn that the next day 
after the above labors, Jesus rises up " a great while 
before day." No respite after toil. The most plod- 
ding citizen is not abroad so early as he. And for 
what ? Away in solitude communing with God, the 
excited city, though early astir, can not find him. 
Grateful citizens would tender him thanks and honors ; 
admiring nobleman would tender him the freedom of 
the city. But the man of wonder is missing. Not 
at Peter's house, not in the synagogue, not any where 
can he be found. 

At last, "in a desert place," the disciples find him 
in secret devotion. The desert plav,e is soon thronged ; 
the people entreat him not to leave their city ; but 
he has no time to enjoy their hospitality and honors. 
" I must preach the kingdom of God unto other cities 



252 CURES A LEPER. [PERIOD 

also, for therefore am I sent," is his brief reply to 
their entreaties. And immediately he sets out to visit 
and preach in all the cities and towns of Galilee. He 
goes as an humble evangelist, scattering everywhere 
the seeds of heavenly truth, " and healing all manner 
of sicknesses, and all manner of diseases among the 
people." 

[Matt. 4 : 23—25.] 

His miraculous cures were now the principal means 
of attracting followers. So rapidly did his reputation 
spread, that he was followed by multitudes wherever 
he went. Every district of Palestine and Syria heard 
of him, and, in the brief and pregnant words of 
Matthew, " They brought unto him all sick people 
that were taken with divers diseases and torments, 
and those which were possessed with devils, and those 
which were lunatic, and those that had the palsy ; and 
he healed them. And there followed him great mul- 
titudes of people from Galilee, and from Deeapolis, 
and from Jerusalem, and from Judea, and from be- 
yond Jordan." 

Never before had Galilee been the center of such 
attractions, or called pilgrims from distant provinces. 

[Matt. 8: 2—4; Mark 1 : 40—45; Luke 5 : 12—16.] 

Of the particulars of his labors in other towns of 
Galilee than Capernaum during this period, only a 
single instance is given ; and the name of the city 



Ill ] CURES A LEPER. 253 

where that occurred is not mentioned. Particular 
mention is made of this case, the healing of a leper, 
perhaps because it was the first cure of a disease of 
this kind ; or because of the supposed incurableness 
of the disease by any but miraculous means. No 
class of men are so utterly shut out from the sympa- 
thy and society of mankind as the lepers. Few are 
willing even so much as to touch one of these wretched 
objects. But having heard of the benignity and pow- 
er of Christ, a distressed leper in a certain city came 
to him " kneeling down, and saying, Lord, if thou wilt, 
thou canst make me clean." " Moved with compassion," 
and approving the humble faith of the man, Jesus " put 
forth his hand and touched him, saying, I will, be 
thou clean." 

The multitudes that thronged the Saviour had 
now begun to be oppressive, and the labors exacted 
of him intolerable. The wonder and protestations of 
admiration made were also no doubt repugnant to 
him. Hence he bids the leper depart in silence and 
make the offering directed by Moses in case of a cure 
of this disease, and obtain a certificate of the cure from 
the priest. 

But the grateful and happy leper could not be si- 
lent respecting his deliverer, and the fame of Jesus 
seemed to spread the more rapidly when he sought to 
avoid notoriety. The multitude continued to increase 
till he was obliged to renounce the city and seek re- 
tirement in the desert. But even there they would 
22 



254 HEALS A PARALYTIC. [PERIOD 

search him out and gather " about him from every 
quarter." 

[Mark 2: 1—12; Luke 5 : 17—26; Matt. 9: 2—8.] 

After an excursion of some weeks through various 
parts of Galilee, spent as above described, Jesus again 
returned to Capernaum. Scribes and Pharisees from 
other towns in Galilee, and even from Jerusalem and 
Judea, had congregated here to see and hear him. It 
being reported that he had entered a certain house 
where some of these dignitaries were, a congregation 
soon assembled, and he as usual preached to them the 
word. 

During his discourse, four men, bearing a parlytic 
upon a litter, endeavored to gain admittance, in order 
to secure the healing of the invalid ; but the press 
had become too great ; access even to the door was 
impossible. 

The men at length found their way to the roof of 
the building (probably by passing from the roofs of 
adjacent buildings), removed part of the roof, and 
swung down the invalid on his couch before the 
preacher. 

Seeing their faith, he paused in his discourse, and 
said to the paralytic, " Son, be of good cheer, thy sins 
be forgiven thee." 

This expression implied a close connection between 
physical suffering and moral evil. Probably there was 
a conviction in the mind of the invalid that his suf- 



III.] MATTHEW CALLED. 255 

fering was the result of vice. If not, the remark of 
Jesus was calculated to produce such a conviction. 
He saw that the man's heart should first be healed, 
and gave him the solace which he most needed. 

But the captious Scribes and Pharisees found in 
Christ's remark a pretext for censure and opposition. 
"Who is this speaking blasphemies ?" say they : "who 
can forgive sins but God alone ?" 

Perceiving their disaffection, Christ proceeds to 
prove to them that he has "power on earth to forgive 
sins, by performing a physical cure for the invalid. 
They might deny that the man's sins were forgiven ; 
but when the paralytic, in obedience to Christ's com- 
mand, takes up his couch and walks before them, de- 
nial is at an end. The astonished multitude disperse, 
"glorifying God, and saying, we have seen strange 
things to day." The voice that could thus restore the 
palsied limbs of a sinner, could not be guilty of blas- 
phemy. If he forgives sins, they are forgiven. 

Note here that Christ tacitly admitted their asser- 
tion, that none but God could forgive sins. Hence 
his assertion of forgiveness was a virtual assumption 
of divinity. 

[Matt. 9:9; Mark 2 : 13, 14; Luke 5: 27, 28.] 

Shortly after the above, Jesus preached to a multi- 
tude of people out by the sea shore, near Capernaum. 
There he received into the circle of his intimate dis- 
ciples, the publican, Matthew, or Levi, whom he found 



256 MATTHEW CALLED. [PERIOD 

at the custom-house, and who had probably before be- 
lieved in Jesus. 

In such labors, preaching the doctrine of the 
kingdom of God, and confirming his divine commission 
by numerous indisputable miracles, Christ occupied 
the time until the next passover. 

Here ends the record of his present sojourn in 
Galilee. He will be found next at Jerusalem, 



PERIOD IV. 

FROM THE SECOND PASSOVER TO THE 

THIRD. 



The tribes of Israel have again assembled at Jeru- 
salem to attend the solemn feast. Every place of in- 
terest in the city is thronged by pilgrims. The pool 
of Bethesda has as usual its multitude of invalids 
watching for the moving of its celebrated waters. 
Whether they possessed a mineral or a miraculous 
virtue, we need not enquire. Suffice it, that here were 
gathered the infirm and "impotent folk." 

[John 5 : 1—47.] 

It might be anticipated that he who went about 
doing good and preaching to the poor would be found 
visiting such a resort. Accordingly, we learn that 
during the feast, Jesus discovered amongst the impo- 
tent multitude, which filled the porches around the 
pool, one forlorn and helpless man, who had not even 
a friend to help him into the water, at the propitious 
22* 



258 THE INVALID AT BETHESDA. [PERIOD 

moment. Touched with pity, the friend of the friend- 
less kindly addresses the poor man, listens to his 
sad story, and then, in his inimitable tone replies, 
"Arise, take up thy bed and walk." The surprised 
invalid feels a new life and vigor thrilling through his 
hitherto helpless limbs. Wondering and delighted he 
stands up, grasps his couch, and leaves the place a 
strong and healthy man. 

Seeing him thus posting off with his couch, the 
punctilious Jews hail and reproach him for desecra- 
ting the sabbath, by bearing such a burden. His re- 
ply is, that the man who cured him bade him do it. 
But who that may be he can not tell. The merciful 
stranger has disappeared in the crowd. 

Afterward, while in the temple, to which he had 
appropriately resorted, we may suppose to give thanks 
for his cure, Jesus again met him and gave him some 
pious advice. Learning who the stranger is, he re- 
ports to the Jews that "it was Jesus who made him 
whole." 

The leaders of the Jews, envious and jealous of 
Christ's popularity, were already anxious for some 
pretext on which to oppose and persecute him. The 
assumption of divinity which he had made when heal- 
ing the paralytic at Capernaum, suggested the charge 
of blasphemy. The present cure wrought upon the 
sabbath was seized upon as the basis of a new charge, 
that of sabbath breaking ; and open persecution was 
at once proclaimed against the Galilean. In reply to 



IV.] DISCOURSE TO UNBELIEVERS. 259 

their accusation of sabbath breaking, Jesus repudiates 
their formalistic view of the sabbath, telling them, 
that as God the Father ever works with ceaseless ac- 
tivity, so also will he continue his work of healing 
mercy, even on the sabbath. That he labors in unity 
with God, doing nothing of himself, but as a Son imi- 
tating the Father. 

This assertion of his relationship to God is taken 
as another expression of blasphemy ; their hatred is 
inflamed, and they determined upon his death. But 
their rage serves only to call out one of those pungent 
discourses, full of divine wisdom and incontrovertible 
argument, with which he was wont to demolish cavil- 
lers. The purport of his discourse on the present oc- 
casion is, that he, as Messiah and Son of God, does, 
and will do, the works of God. They shall yet see 
him perform greater marvels than he has yet achieved. 
For the Father has committed to him life-giving pow- 
er, to quicken whom he will, whether physically or 
spiritually. To him is also committed the judgment 
of the world, that " all men should honor him as they 
honor the Father.' ' Through faith in the Son, alone, 
says he, can men secure justification and everlasting 
life. Even the dead in their graves shall receive from 
this Messiah their final judgment and awards, life or 
damnation. Nor is the evidence of my Messiahship 
impeachable. John the Baptist has borne his testi- 
mony, and for^a while you rejoiced in his shining light. 
But I appeal not to him or to any man. The works 



260 DISCOURSE TO UNBELIEVERS. [PERIOD 

that I do in my Father's name are my credentials. 
God has borne witness for me, both in his word and 
in my miracles. And the reason that you do not re- 
ceive his testimony is, because you have no spiritual 
affinity for his revelations ; you judge only by the car- 
nal sense ; you rest in the mere letter of the word and 
wait for tangible signs such as God does not give. 

In short, you " have not the love of God in you," 
you are selfish and ambitious, and ready to follow im- 
postors. Professing to believe in Moses, you are not 
ready to receive me of whom Moses wrote, when I 
come in the Father's name seeking a spiritual king- 
dom, and disregarding your selfish and ambitious pro- 
jects. Thus Christ unqualifiedly asserts his own 
equality with God, presents to them the irrefragable 
proof of his Messiahship, and exposes their selfish- 
ness, blindness, and infidelity. 

Leaving those barbed arrows in their hearts, he 
soon after leaves the city and region, and returns to 
Galilee, where he could more quietly pursue his min- 
istry. Henceforth, however, we shall find his steps 
closely dogged and every w^ord and action scrutinized 
by emissaries of the hostile party, at the head of 
which are the Pharisees. 

[Matt. 12: 1—8; Mark 2 : 23—28; Luke 6 ; 1—5.] 

An incident that occurred the following sabbath 
shows that, although prudently withdrawing from per- 
sonal danger, Jesus by no means repressed truth, or 



IV.] GOING THROUGH THE WHEAT-FIELD. 261 

changed his course of procedure, to avoid giving of- 
fence and ground of accusation to his enemies. 

On the way back to Galilee, accompanied by his 
disciples, they had occasion on the sabbath to pass 
through a wheat-field. The disciples were hungry, 
and began to rub out in their hands and eat of the 
wheat, it being about harvest time. 

Some of the Pharisees in attendance complain to 
Jesus that his disciples are thus transgressing the law 
of the sabbath. Taking up this complaint as directed 
virtually against himself, he shows them from the ex- 
ample of David and of the priests in the temple-service, 
that the law does not require under all circumstances 
a slavish submission to the letter ; but that conside- 
rations of mercy may justify a transgression of the 
general requisition. All labor is not necessarily for- 
bidden, regardless of circumstances. God prefers the 
exercise of mercy to any external, ritualistic service. 
Moreover, the Son of Man, out of regard for whom 
the disciples are reduced to such want, is superior to 
the temple and the old dispensation, and "Lord even 
of the sabbath," and could legalize their procedure. 

Such expositions of the true spirit of the law, in- 
dependent of the letter, show us how Christ outstripped 
the exegesis of his age and penetrated to the divine 
significance of the word. 

[Matt. 12 : 9—14 ; Mark 3 : 1—6 ; Luke 6 : 6—11.] 

An incident kindred to the above occurred a few 



262 THE WITHERED HA^ND RESTORED. [PERIOD 

sabbaths afterward in a synagogue in Galilee, where 
Jesus was preaching. 

A man with a palsied hand was presented to him, 
while certain Pharisees in the congregation were zeal- 
ously watching for another ground of accusation. 

Anticipating their objection, Christ bids the afflic- 
ted man stand forth before them, and turning to the 
congregation enquires as if for information, whether 
it is "lawful to do good on the sabbath-day, or to do 
evil? to save life or to kill?" When all remain 
speechless he proceeds, who of you that should have 
a sheep fall into a pit upon the sabbath, would not 
"lay hold on it and lift it out?" They are silent 
still, and he utters the inference to which their silence 
gave assent, that "it is lawful to do well on the sab- 
bath, " to exercise acts of mercy to the suffering. 
Then turning to the man he says, " Stretch forth 
thine hand ! And he stretched it forth, and it was re- 
stored whole, like as the other. " 

This incident fairly enraged the Pharisees, who 
began to plot henceforth with the Herodians, who 
were also becoming jealous of him, for the destruction 
of Jesus. 

[Matt 12 : 15—21 ; Mark 3 : 7—12.) 

Aware of their designs, the persecuted Saviour 
left again the thronged city and retired to the lake 
shore. But retirement was now almost impossible. 
So great was his reputation, and so enthusiastic the 



IT.] BY THE SEA-SIDE. 263 

mass of the people to see and hear him, that the most 
solitary place grew populous as soon as he resorted to 
it. Reaching the lake of Gennessaret he is soon sur- 
rounded by an immense multitude of people, gathered 
from all Palestine. Some sick, others lame, others 
infected with the plague or possessed with devils, all 
press forward eager but to touch him, in order to 
share his healing virtue. Add to these multitudes of 
the curious and wonder-loving flocking from all Gali- 
lee, from Jerusalem and Judea, even from Perea and 
Idumea on the south, and from Tvre and Sidon on 
the north. And still they come, though he strictly 
charges those who are healed not to speak of it, or 
make him known, until he is fairly crowded from the 
land and obliged to seek safety from the pressure of 
the multitude, as also from the machinations of ene- 
mies, by pushing out in a boat upon the lake. 

Anchored a short distance from the shore, upon 
which the enthusiastic multitude are gathered, the 
fishing-boat of a disciple secures the benignant Son 
of Mary, while he pours out his heavenly discourse, 
and heals the sufferers who crowd to the water's edge 
to receive his blessing. 

In such peaceful and defenceless guise, as Isaiah 
had predicted, the beloved Son and servant of God, 
bearing the Father's Spirit, neither striving nor crying 
in the street, breaking no bruised reed, quenching no 
smoking wick, but dispensing light and salvation and 
sending forth "judgment unto victory, " pursued bis 



264 CHOOSING OF THE TWELVE. [PERIOD 

sacred ministry. Thus sought after by the poor and 
needy, and persecuted by the rich and powerful, he 
passed homeless and destitute from city to city, from 
town to desert, from land to sea, " preaching the Gos- 
pel of the kingdom," and bearing " our infirmities. " 

Mark 3 : 13—19 ; Luke 6 : 12—19 ; Matt. 10 : 2—4.] 

The arduous and increasing labors of Christ may 
have had some influence in prompting him about this 
time to select and formally appoint the twelve Apos- 
tles to be his helpers, and to extend his Gospel. 
Doubtless the selection and special training of a select 
band of followers to succeed him in his ministry 
entered into Christ's original plan. And with refer- 
ence to this design he had probably heretofore taken 
peculiar pains to draw more closely to himself the 
more susceptible of his hearers, such as Peter, John, 
and others, who early became attached to him. 

But the time had now come to receive more form- 
ally a number of these persons into more intimate re- 
lationship, and to inform them of his wishes and ex- 
pectations. It was needful for them to receive pecu- 
liar instructions and discipline in order to be prepared 
for the work to which they were destined ; such in- 
struction as could not be communicated publicly to 
large and mixed assemblies. Christ also desired, as 
soon as they could be qualified, to send them forth to 
preach and work miracles, in order the more widely 
to extend his mission before his own departure. 



IV.] CHOOSING OF THE TWELVE. 265 

And a number of persons had now followed him 
long and closely enough to enable him, on natural 
principles, to judge of their qualifications and fitness 
to become apostles. 

The process of ordination or appointment took 
place upon a mountain near Capernaum, after a night 
spent in prayer by our Lord in the same place. Out 
of a large number of followers he selected twelve ; a 
significant number amongst the Hebrews, and a con- 
venient number for his purpose. Precisely upon what 
grounds the choice was made in each individual case 
we do not know. There were some marked characters, 
such as Peter and John, who were peculiarly endowed 
by nature for the office. But as a whole, the twelve 
were in no respect peculiar, except in their attach- 
ment to Jesus. 

With Peter, Andrew, James, John, Philip, Nathan- 
ael or Bartholomew, and Matthew, we are already ac- 
quainted as friends of Christ. Of Thomas, James, 
son of Alpheus, Thaddeus or Judas, brother of James, 
Simon of Cana, and Judas Iscariot, we shall hear 
more hereafter. 

Jesus might certainly have secured more learned 
and influential men for his apostles . He had friends 
and followers of rank and high attainments. But he 
seems to have preferred those who had nothing to re- 
commend them save their simplicity of heart and devo- 
tion to him as Messiah. Probably such men, unbiased 
23 



266 CHOOSING OF THE TWELVE. [PERIOD 

by any learned theories, and destitute of any civil 
ambition, were more fit organs for the reception and 
promulgation of the spiritual doctrines which Christ 
desired to publish, than any other class of men would 
have been. It may also have entered into the divine 
plan to exercise no supernatural foresight respecting 
the character and future career of the men selected, 
but to take out of the common walks of life a band 
of men possessing the common variety of character 
and talent, out of which enough worthy persons would 
at least be found to testify to Christ's character, work 
and doctrines, and constitute the nucleus of a true 
church of God. After Christianity had been intro- 
duced by such unsuspicious men, guided evidently by 
a divine Spirit, a learned Paul could be called and in- 
spired to expound the sublime doctrines of the system. 
Such, indeed, appears to have been the Saviour's 
plan. 

The choice of the twelve took place early in the 
morning, when only the more intimate of Christ's 
friends were with him. But as the day advanced, a 
multitude, as usual, began to collect about him. Upon 
descending to the plain after the above transaction, 
the crowd increased ; friends and enemies, acquain- 
tances and strangers, from every direction, the healthy, 
the sick, and the demoniacal, all pressed toward the 
man of wonder, desiring "to touch him; for there 
went virtue out of him, and healed them all." 



IV.] SERMON ON THE MOUNT. 267 

[Matt. 5 : 1—48 ; Matt. 6:1—8; Matt. 6 : 15—34 ; Matt. 7 : 
1—29 ; Matt. 8:1; Luke 6 : 20—49.] 

Having healed the infirm among them, Christ again 
took a more elevated position upon the hill side, and 
delivered to the assembled multitude his longest re- 
corded discourse, called the Sermon on the Mount. 

The objects of this discourse were to unfold the 
true idea of the Messiah's kingdom, in contrast with 
the false conceptions of the Jews ; to refute the accu- 
sation made against Christ, that he was opposed to 
the old dispensation ; and to impress upon the disci- 
ples the kind of life and spirit which they would be 
required to exhibit, the principles upon which they 
should act, and the difficulties they should encounter. 

As the apostles had just been appointed, and false 
representations of Christ's principles combined with 
fierce persecution had first arisen amongst the Phari- 
sees, a discourse of this kind was specially pertinent 
at that time. 

Matthew and Luke report the discourse with imma- 
terial variations ; Luke omitting some passages, and 
Matthew incorporating into it some kindred senti- 
ments that were uttered by the Saviour upon other 
occasions. 

A brief outline of the argument and divisions of 
this most clear and practical exposition of the princi- 
ples of Christianity is all that can be here pre- 
sented. 

The beatitudes with which the discourse opens set 



268 SERMON ON THE MOUNT. [PERIOD 

forth the moral requisitions for acceptance with God, 
the blessings secured by the graces of character pro- 
posed, and the relations of the people of God to the 
world. 

The humble, meek, peaceful, merciful, and upright, 
who yearn for righteousness, and who are subject to 
the contempt and persecution of the world, are the 
true heirs of the kingdom of God. 

They are also in reality the light and salt of 
earth, the true guardians and conservators of human 
society. Their office is to shine into and irradiate a 
darkened world. 

This they should do by the exhibition of a life 
strictly conformed to the spirit of the divine law. 
Hence it was not true that Christ opposed the law, as 
the Pharisees declared. His object was rather to ful- 
fil the old dispensation ; he came to free it from 
dead formalism and to introduce that spirit of life 
which alone fulfils the law; and he enjoins upon his 
followers a far higher obedience than was practised 
by the strictest formalist. He presents the law not 
in its cramped political form, but as the eternal stand- 
ard of the inner moral life. 

For example, the law in its civil form forbids the 
overt acts of murder, adultery, and perjury, but as the 
rule of Christian life, it takes cognizance of the heart 
and condemns the disposition that would, if cherished, 
lead to such exhibitions. The theocratic law tolera- 
ted divorce ; Christ unfolds the indissolubility of the 



IV.] SERMON ON THE MOUNT. 269 

marriage covenant. The Mosaic law enjoined the 
love of one's neighbor, but admitted such an interpre- 
tation as tolerated hatred of foreigners and revenge 
upon enemies. Christ bids us love our enemies, and 
suffer wrong rather than retaliate. He bids us pray 
for persecutors, and return blessings for curses. Like 
our Father, God, we should be guided by the law of 
love. 

This exposition of the true spirit of obedience is 
followed by a contrast between true religion and the 
hypocritical, false piety of the Pharisees. They give 
alms, pray, and fast with a vain and selfish ostenta- 
tion. True religion demands that these duties be 
performed in humility, simplicity of heart, and se- 
crecy. They are severe in their judgment of others, 
but indulgent to self. A really pious man judges 
charitably of others and rigidly of himself. Hence the 
golden rule, " Whatsoever ye would that men should do 
unto you, do ye also unto them." Judge of others 
and act toward them as you would desire to have them 
do toward you, if placed in their circumstances. 

Next follow various injunctions for guarding, 
testing, and regulating the spiritual life. 

Care must be taken to enter at the strait gate. 
The way to heaven is not broad and frequented by 
the multiducle ; deceivers and false guides must be 
shunned. Principle and the daily life, not mere pro- 
fession, furnish the only sure test of piety. 

The heart and affections must be devoted to God, 
23* 



270 SERMON ON THE MOUNT. [PERIOD 

and the soul's treasure be above. Singleness of aim 
and entire devotion should mark the Christian. God 
and Mammon can not be served at the same time. 

An humble and filial trust in Providence should 
lead us to discard all anxiety about the enjoyments of 
life, to seek first the kingdom of God, and for earthly 
comforts trust Him who feeds the birds of the air 
and decks the lilies of the field. Unto that heavenly 
Father he bids us approach with child-like confidence. 
Sooner will an earthly parent give stones and serpents 
to the child that cries for bread, than God withhold 
any real good from them who knock at his door and 
ask his favors. Yet remember that a spirit of obe- 
dience must accompany your petitions. 

In conclusion, Christ draws a contrast between the 
final destinies of those who listen to and practice 
these his precepts, and those who treat them w T ith 
neglect. The one class builds upon the immovable 
rock, the other upon the shifting sands which shall be 
washed away by the overwhelming floods. 

Thus ends this masterly exhibition of the spirit of 
Christianity, in contrast with Jewish legalism , and 
as the complete development of the principles of the 
Old Testament. To the attentive multitude it was a 
new and sublime revelation, much unlike the discour- 
ses of the scribes. 

After the discourse, Jesus descended from the hill 
and advanced towards Capernaum, attended by the 
delighted multitudes who had listened to his sermon. 



IV.] THE CENTimiON's SERVANT HEALED. 271 

[Matt. 8: 5—13 ; Luke 7: 1—10.] 

As they entered the city they were met by a del- 
egation of the elders of the Jews, who entreated him 
to go to the house of a centurion and heal a servant 
who was dangerously ill, and for whom the centurion 
had a peculiar affection. 

This centurion, though a foreigner, had endeared 
the people of the town by his kind demeanor and his 
contributions for the support of their religion. Hesi- 
tating to go himself to Christ, on account of his alien- 
ship and pagan connection, he sought the mediation of 
Jews of influence to secure a visit from the great 
Healer. He seems to have had no doubt of Christ's 
power, but felt a peculiar diifidence and unworthiness 
to be honored by such a visit. 

When, therefore, it was announced to him that 
Jesus was coming to his house, he became agitated 
and afraid that he had asked too much. Going hastily 
out to meet him, he declared his consciousness of his 
unworthiness to receive Christ under his roof, and 
asked that the Saviour would but " speak the word" 
only, and his servant would be healed. Christ had 
shown that Spirits were subject to him. The centu- 
rion regarded this as proof of his divinity, and hence 
suggested that Christ should by the agency of some 
ministering spirit perform the cure. I have servants 
who do my bidding ; let some servant of yours perform 
this work for me. I am not worthy to be served by 
you in person. 



272 the widow's son restored to life, [period 

Christ, discerning a true humility and sincerity in 
the man, and impressed by such an exhibition of faith 
in a foreigner, turned to his followers and assured 
them that he had not found such an instance amongst 
all the Israelites. Looking upon this as significant 
of the unbelief of the Jews and the readiness of many 
pagans to receive the gospel, he proceeds with a pro- 
phetic intimation that aliens from every clime would 
be introduced into the divine kingdom; while the 
Hebrews, in their self-suificiency, should be cast out. 

Then turning to the centurion he says, " Go thy 
way ; and as thou hast believed, so be it done unto 
thee. And his servant was healed in the self-same 
hour." 

This was the second miracle performed in Caper- 
naum upon persons at a distance who were the de- 
pendents of foreigners, and under circumstances ut- 
terly precluding the use of any natural agencies. 

[Luke 7 : 11—17.] 

The next day after the above events Jesus set out 
upon another excursion into other parts of Galilee. 
We hear of him at Nain, a town near Mt. Tabor, 
about twenty miles south-west from Capernaum. As 
usual at this period of his ministry, a large company 
attends him. 

Approaching the town, they are met by a large 
funeral procession. A weeping widow follows to the 
grave her only son. Touched by her grief, the 



IV.] JOHN BAPTIST'S MESSAGE FROM PRISON. 273 

Saviour says to her, " Weep not." Then he stops the 
bearers, and touching the bier cries out, " Young man, 
arise!" To the amazement of the spectators, the 
corpse starts up, begins to speak, and the young man, 
restored to life and health, is presented to his mother. 
The wondering people "glorify God, saying, that a 
great prophet is risen up amongst us." That a stranger 
should thus, from regard to a bereaved mourner, sud- 
denly stop a funeral procession, and, unsolicited, and 
with no material appliances, yet with unwavering 
confidence, command the dead to arise, and be in 
stantly obeyed, was to them sufficient proof "that 
God had visited his people." 

[Matt. 11 : 2—19 ; Luke 7 : 18—35.] 

While Jesus was thus humbly traversing the obscure 
regions of Galilee, and preaching his gospel to the 
poor and uninfiuential, laying the foundation for a 
spiritual church, but making no public or political 
demonstrations, there was one earnest mind waiting 
and longing to hear of him at the head of the theoc- 
racy, clothed in regal dignity. 

John the Baptist, who had been permitted to in- 
troduce Jesus as the Messiah, shared the common Jew- 
ish expectation that Christ would assume temporal au- 
thority. Aware that his own public career was run, 
and believing that the greater prophet whom he pro- 
claimed had entered the field, he anticipated a speedy 
change in the aspect of the theocratic government. 



274 JOHN baptist's message from prison, [period 

Pent up in the rocky fortress of Machaerus, he 
enquired eagerly of his disciples, who were allowed 
to visit him, respecting the progress of these great 
events. But as Jesus confined himself mostly to the 
obscurer parts of Palestine, remote from the place of 
John's confinement, and made no civil movement, 
assumed no political supremacy ; as, moreover, the re- 
ports which reached the prisoner were few and indefi- 
nite, in no degree answering his anticipations of the 
Messiah's procedure ; a morbid discouragement and 
doubt at length came over the pining prophet. 

He did not indeed doubt the divine commission of 
Jesus ; that was settled at the baptism. But the 
question rose in his mind, whether or no this " Beloved 
Son" were indeed the Messiah who was foretold by 
the prophets, and for whom he was sent to prepare the 
way. Might not Jesus possibly be another herald, 
like himself, of a still greater to come ? 

So great was his confidence in the integrity of 
Jesus, that he only desired an expression from him, to 
allay his doubts. Hence he sent some of his disci- 
ples upon a journey into Galilee, to seek out Jesus 
and ask him, in the Baptist's name, whether or no he 
is the one " that should come ? " or whe-ther they were 
to " look for another ? " 

Arrived in Galilee, the messengers from John find 
Jesus in the midst of one of those exciting scenes, 
with a multitude about him, performing a great num- 
ber of astonishing miracles. Joining the crowd that 



iv.] Christ's estimation of john. 275 

surrounds him, they see the blind and infirm of vari- 
ous diseases, some who are smitten with plague, and 
others possessed by evil spirits, promiscuously ap- 
proaching their master's friend, and all receiving in- 
stant relief. Upon enquiry, they learn that such 
scenes have become frequent, that even the dead are 
raised to life. 

When, therefore, they ask Jesus the question of 
John respecting his Messiahship, he simply bids them 
go and tell John what they see and hear respecting him. 

Tell John that "the blind receive their sight, the 
lame walk, the lepers are cleansed, the deaf hear, the 
dead are raised up, and the poor have the gospel 
preached to them. And blessed is he whosoever shall 
not be offended in me." 

These deeds of kindness, and miracles of power, 
exercised not for self aggrandizement, but for the good 
of the lowly and suffering, and, not least, the preach- 
ing of the gospel to the poor and despised, were the 
true testimonials of Messiahship ; yet, as Christ 
knew, they were testimonials which ill suited the proud 
and carnal expectations of the Jews. They antici- 
pated quite other displays when Messiah should ap- 
pear. Hence he says, "blessed are they who shall 
not be offended in me." Blessed are they who can 
recognize and receive Messiah in this lowly guise and 
mission. 

When the disciples of John departed, Jesus ad- 
dressed his disciples and others present, respecting 



276 Christ's estimation of john. [period 

John and his true position in the theocracy. The 
preacher whom you went into the wilderness to hear 
was no quivering reed, and no soft favorite of royalty. 
He was a prophet, and more than a prophet. As the 
promised Elias and herald of Messiah, he stood above 
the whole prophetic order, the last and greatest. 

Still, though John stands highest of all under the 
old dispensation, " the least in the kingdon of "heaven 
(a babe in Christ, in the new dispensation) is greater 
than he." 

John had more correct views of the divine plan 
and kingdom than had any of his predecessors. Yet 
he looked for a miraculous temporal triumph of Mes- 
siah over the enemies of the visible theocracy ; and 
not for a spiritual kingdom founded through the self- 
denying toil and vicarious sufferings of the Redeemer. 
Hence he was below the feeblest Christian who un- 
derstands the spirituality of the Messiah's mission. 

The speaker next glances at the attitude of the 
nation toward John and himself. 

A new longing and ardent zeal for the new king- 
dom has arisen since the beginning of John's minis- 
try ; but it is mostly a temporary excitement. To 
what "shall I liken this fickle generation?" They 
are satisfied neither with John nor Jesus ; they were 
displeased with the rigid asceticism of the preacher 
of repentance ; they could not endure so strict a le- 
galist. When the Son of Man comes leading a differ- 
ent life, mingling in the social enjoyments of man- 



IV.] THE MEEK RECOGNIZE CHRIST, 277 

kind, associating with the common people, and enter- 
ing into sympathy with ail the every-day pursuits and 
interests of the race, they cry out against him on the 
other hand, as being lawless and loose, " a friend of 
publicans and sinners. " Like peevish children, they 
will tolerate neither sadness nor mirth. 

" But wisdom is justified of her children.' ' Those 
who seek and love divine wisdom, and cherish no sel- 
fish bigotry and prejudice, can recognize the common 
truth held forth by both John and Jesus. 

They are not, however, the worldly wise, not the 
learned scribe or pharisee, but those who in simple 
faith and with child-like confidence, listen to the di- 
vine teacher. Hence Christ, looking upon his hum- 
ble disciples, in contrast with the unbelieving and 
proud rulers of the Jews, exclaims, " I thank thee, 
Father, Lord of heaven and earth, because thou hast 
hid these things from the wise and prudent, and hast 
revealed them unto babes. Even so, Father, for so it 
seemed good in thy sight." Enough that this is the 
holy Father's plan. " All things are delivered unto 
me of my Father." No man can recognize the Son, 
and receive Jesus as the great Messiah, save those 
who are given to Christ by the Father. Nor can any 
one fully and completely know the Son save God ; 
and no one can know God save the Son, and* those 
who receive a revelation of the Father through Christ 
the Son ; so intimate according to Christ is the union 
between himself and God the Father. 
24 



218 THE MEEK RECOGNIZE CHRIST. [PERIOD 



0* 



Turning with inexpressible tenderness to the hum- 
ble Galileans before him, and regarding them as a fit 
type of the self-renouncing sin-oppressed " babes" 
who were to become participants of his kingdom, he 
exclaims, in concluding his discourse, " Come unto me 
all ye that labor, and are heavy laden, and I will give 
you rest. Take my yoke upon you and learn of me ; 
for I am meek and lowly in heart, and ye shall find 
rest unto your souls. For my yoke is easy and my 
burden is light." 

Eloquent peroration, and most rich in divine con- 
solations ! Here the revealing Son of God calls upon 
a heavy-laden world to roll off its burden and come to 
him for rest. He calls to no new legal bonds or heavy 
ritual ; he imposes no hard injunctions ; he will not 
oppress the poor and weak. Anointed Son of God 
though he is, about to establish a new kingdom, he is 
"meek and lowly," the friend of " publicans and sin- 
ners." "His yoke is easy, his burden light," they 
shall find soul-rest in bearing it. 

I 
[LiikS-7 : 36—50.] 

An apt illustration follows of the adaptation of 
the gospel of Christ to the humble and " heavy-la- 
den ; " and of the inability of the self-righteous to 
appreciate it. 

A somewhat stupid Pharisee invited Jesus to dine 
with him, but gave him such a cold and shabby recep- 
tion as indicated no appreciation of Jesus ; and also 
merited a severe rebuke. 



IT.] A PENITENT WOMAN ANOINTS CHRIST'S FEET. 279 

While they were reclining at table, a poor, sinful, 
but now humbled woman of the place, who had prob- 
ably been deeply impressed by the above discourse, 
and the invitation given to heavy-laden souls to come 
and find rest, came into the room with a box of costly 
perfume, silently approached the feet of the Sa- 
viour, and penitently proceeded in the attitude of a 
servant to bathe his feet with tears, wipe them with 
her hair, and perfume them with her spikenard. 

The Pharisee, with chuckling complacency, watched 
this procedure, saying to himself, " This man, if he 
were a phrophet, would have known who and what 
manner of woman this is that toucheth him ; for she 
is a sinner.' ' 

Pretending at first not to notice the Pharisee's 
thoughts, Jesus skilfully drew from him an assent to 
the proposition that the deepest gratitude is naturally 
exercised by those who receive the greatest favor ; 
then turning upon him for the application, and bid- 
ding him mark the conduct of the woman in contrast 
with his own, showed him that the deepest love is to 
be expected from such sinners as she, after they have 
been forgiven ; that, on the other hand, little is to be 
anticipated from those who have no deep sense of . 
their own sinfulness and need of pardon. 

Were we writing the life of a mere man we might 
allude to what we should then call the shrewdness by 
which the Pharisee is caught. " Simon," says Jesus, 
"I have somewhat to say unto thee." "Master, say 



280 ANOINTING THE FEET OF JESUS. [PERIOD 

on/' responds the heavy host." " A certain creditor 
had two debtors," continues the guest, " the one owed 
five hundred pence, and the other fifty. And when they 
had nothing to pay, he frankly forgave them both. 
Tell me, therefore, which of them will love him most ? " 
"I suppose that one to whom he forgave most," again 
answers the Pharisee. " Rightly judged, Simon; 
seest thou now this woman ? " 

" Wherefore, I say unto thee, her sins which are 
many, are forgiven; for she loved much." To the 
woman he says, " thy faith hath saved thee ; go in 
peace." The love secures forgiveness ; and the for- 
giveness deepens the love. Repentance, faith, and 
grace, reciprocally augment each other. 

This assertion of forgiveness was, however, capi- 
tal for the Pharisee and others of his stamp who heard 
it ; they saw in it grounds for a new accusation. " Who 
is this that forgiveth sins also ? " 

[Luke 8: 1—3.] 

It may be mentioned here, that among the constant 
attendants of Jesus at this time, were several women 
who had received miraculous cures, such as Mary 
Magdalene, Joanna, the wife of Herod's steward, 
Susannah, and others. 

These persons had come to the Saviour with a true 
faith, and received both temporal and spiritual mercies. 
Filled with gratitude, they devoted themselves and 
their property to him. 



IV.] DUMB AND BLIND DEMONIAC HEALED. 281 

The phrase informing us that they " ministered 
unto him of their substance "is significant, as showing 
us in part how the necessary expenses of our Lord 
were defrayed. His simple mode of life, connected 
with the hospitality of the people amongst whom he 
itinerated, demanded but little money ; yet something 
was needed in order that he might devote himself 
wholly to his ministry. What was needed was con- 
tributed, and no doubt cheerfully, by his followers. 
"The laborer is worthy of," at least his support. 
The Saviour himself "lived by the gospel" which he 
preached. 

Strict watch was now kept of every movement of 
Jesus by the jealous Pharisees. Emissaries of this 
sect from Jerusalem dogged his steps through all the 
towns of Galilee, seeking grounds of accusation and 
persecution. 

But the evidence of his miraculous transactions 
was indisputable, and the only remaining hope was to 
account for his supernatural agency in some way that 
need not imply the possession of divine favor. Of 
course this could only be done by attributing his mira- 
cles to tho agency of an evil spirit. 

[Matt. 12: 23—37; Mark 3: 22—30; Luke 11: 14—23.] 

The occasion for their first promulgation of this 
calumny was the healing of a malignant case of de- 
moniacal possession, in which the subject w T as both 
dumb and blind. 
24* 



282 DEMONIAC HEALED. [PERIOD 

So remarkable a cure greatly excited the admira- 
tion of the Galileans, and in proportion to this, the 
indignation of the Pharisees. Hence they report that, 
"This fellow doth not cast out devils but by Beelze- 
bub, the prince of the devils. ,, It is a wicked witch- 
craft by which he heals. 

Perceiving their device, Jesus by a few brief illus- 
trations exhibits the absurdity of this charge. That 
to heal such demoniacs was a good work, and destruc- 
tive of evil, none could deny ; and hence the spirit of 
evil could not be its mover. Satan would not expel 
himself or his own minions from a victim ; should he do 
so, his dominion would cease. The thorough cure of 
this demoniac proves that a spirit of good, the spirit 
of God, has appeared in your midst ; the prince of 
evil is driven from his citadel ; a stronger than he has 
bound him. 

Even the practice of your own exorcists refutes 
your charge. They claim to cast out devil's, and you 
and they admit that if they cast them out it must be 
by the power of God. 

This monstrous perversion of reason and exhibi- 
tion of malice deeply grieved our Lord. He could 
easily endure insults offered to his humanity ; but he 
could not endure that the divine spirit by which he 
worked for the world's redemption should be maligned 
and called a devil. Hence, having refuted the cal- 
umny of the Pharisees, he turns upon them and presses 
home the wickedness of their unbelief and malice. 
His argument runs thus. 



IV.] BLASPHEMY OF THE PHARISEES. 283 

The expulsion of this demon proves to every can- 
did mind the presence in me of the Spirit and pow- 
er of God. This very act is a triumph in behalf of 
God's kingdom over the power of evil. By opposing 
me you prove yourselves adverse to God's kingdom ; 
your unbelief is of the heart, and against your hon- 
est convictions. " Whosoever is not with me is against 
me." And opposing me, you oppose the Spirit of God, 
by which I work ; this is the sin of deepest dye. "All 
manner of sin and blasphemy against the Son of 
Man," Christ as man, " may be forgiven, but blas- 
phemy against the Holy Ghost," such an accusation 
against the power by which I work as you have made, 
" hath never forgiveness, neither in this world, neither 
in the world to come." Such a blasphemer "is in 
danger of eternal damnation." 

And such blasphemies grow naturally out of your 
corrupt hearts that will not see the truth. The tree 
must be changed before the fruit can be. " gene- 
ration of vipers," he exclaims, rising to awful stern- 
ness and fiery rebuke, " generation of vipers, how 
can ye, being evil, speak good? " Out of a full heart 
gush the kindred words ; and yet for each idle word 
shall you give account at the judgment. By your 
words, as the index of your hearts, shall you be jus- 
tified or condemned. 

[Matt. 12: 38—45 ; Luke 11 : 16 ; 21—36.] 

Some of the Scribes and Pharisees, less hostile to 



284 THE SIGN. [PERIOD 

Christ than those spoken of above, expressed to him 
their wish to see some more convincing sign of his 
Messiahship, something like the voice of God on Si- 
nai, that should be startling and overwhelming, and 
have no other aim than to confirm his claims. Ex- 
pectations of such " signs" were probably general 
amongst the Jews. But Christ gratified no such ex- 
pectation ; he would exercise his divine power only 
in deeds of charity and love. Hence he sternly re- 
bukes their carnal desire. 

As it was with Jonah and the Ninevites, so shall it 
be with this generation. No other sign shall be given 
them than the voice of him who preaches repentance. 
The whole life and labor of the Son of Man is a most 
convincing sign. The Ninevites shall condemn this 
generation, for they repented at Jonah's preaching ; 
but a greater than Jonah is here. The Queen of 
the south shall condemn this age ; for she came to 
hear Solomon, but a greater than Solomon is here. 

The Son of Man is a light, not hidden, but con- 
spicuously placed, and brightly shining into this 
darkened age. If any fail to see him, it is because 
their perception is deficient. See to it, therefore, that 
your inner light, that by which alone the divine mani- 
festation can be perceived, be not darkness. If there 
be no seeing eye within, all shall be dark, whatever 
be the sign exhibited ; but if the inner vision be clear, 
all shall be full of light. 

This is the difficulty with this degenerate age. It 



IV.] ATTEMPT TO CONFINE JESUS. 285 

is an age of blindness, stupidity, and demonism. 
Some little interest has been awakened by the preach- 
ing of John and Jesus. But the multitude have re- 
ceived no thorough illumination, and are ready, like 
a half cured demoniac, operated upon by false exor- 
cists, to return to their old ways, seven-fold worse than 
before. 

Yet there were some susceptible souls who needed 
no other sign of Christ's divinity. Even while Christ 
was exposing the Pharisees and denouncing the " evil 
generation," a woman in the crowd was so deeply im- 
pressed, that she cried out aloud, " Blessed is the womb 
that bare thee, and the paps which thou hast 
sucked ! " Rejecting, however, her crude veneration, 
he replied, " Blessed rather are they that hear the 
word of God and keep it." Spiritual affinities are 
more valuable than natural relationships. 

[Matt. 12: 46—50; Mark 3 : 31—35; Luke 8 : 19—21.] 

To the same purport is Christ's remark respecting 
his mother and brethren when they came to confine 
him as a lunatic. 

Christ's peculiar mode of life and style of preach- 
ing attended by such unheard-of works, and the 
amazing excitement produced amongst the common 
people, might have led many a stupid Pharisee to re- 
gard him as a mad-man. 

But it was mainly a device to restrain him, which 
led them probably to persuade the family of Joseph 



286 chiust's brethren. [period 

that Jesus was insane. Doubtless Mary could have 
had no such thought. But the other members of the 
family were completely unable to appreciate their 
brother ; and hence were fit to be the dupes of Phari- 
saical guile. Mary, unable to counteract their delu- 
sion, went with them, doubtless as a fond mother 
would, to mitigate their harshness, and favor her first- 
born. 

The healing of the demoniac, and the excitement 
attending that event, led them to seek to carry out 
the wish of the Pharisees, to seize and confine Jesus, 
immediately after the above incident. But as he con- 
tinued his discourse the congregation increased, and 
the throng was so great that they could not gain ac- 
cess to him. At length a message is passed along 
through the crowd, and one who stands near informs 
him that his mother and brethren, outside of the press, 
desire to speak with him. Intent on his great 
work, however, he calmly turns the attention of the 
listeners to a higher truth. Who are my relatives ? 
he enquires. Not kindred by blood ; but these my 
faithful disciples, these who do the will of my Father 
who is in heaven, are my mother and brethren. 

The absurdity of this charge of insanity was too 
apparent to admit an execution of the purpose for 
which it was instituted. 

[Luke 11: 37—54.] 

The constant machinations of the Pharisees served 



IV.] PHARISEES DENOUNCED. 287 

only to lead Jesus more fully to expose and denounce 
them. Conscious of his own rectitude and strength, 
and the appointment of his time by the Father, he 
exercised only the prudence not to throw himself 
needlessly into danger, and persevered to preach his 
righteous doctrines. 

Different motives impelled the Pharisees to pay 
more or less regard to Jesus, and frequently to invite 
him to their houses. His position before the world 
challenged at least common civilities, and Christ made 
such occasions tell upon his cause. One of his sever- 
est philippics against the false upper classes was ut- 
tered at the table of a Pharisee who invited him to 
dine at his house, after the above discourse. 

Jesus, perhaps designedly, in order to find occa- 
sion to rebuke the hollow formalism of the Pharisees, 
omitted the customary ablution of the hands before 
going to table. In reply to his host's surprise, he 
proceeded to reprove him for the hypocrisy of his 
order. 

Ye Pharisees make clean the outside, but within 
are uncleanness and wickedness. Fools, did not he 
that made that which is without also make that which 
is within ? Purify your hearts as well as your hands. 
Tithe what is within you, tax your affections, and 
then shall all things be clean for you. When the 
inside is right, it matters little respecting the exte- 
rior. 

"But wo unto you, Pharisees! for ye tithe mint, 



288 PHARISEES DENOUNCED. [PERIOD 

and rue, and all manner of herbs, and pass over judg- 
ment and the love of God. These ought ye to hove 
done, and not to leave the other undone. Wo unto 
you, Pharisees ! for ye love the uppermost seats in 
the synagogues, and greetings in the markets. Wo 
unto you, Scribes and Pharisees, hypocrites ! for you 
are like graves which appear not, and the men that 
walk over them are not aware of them." 

These fierce sentences went like daggers to the 
hearts of the listeners. A lawyer present, unaccus- 
tomed to rebuke, suggests to Jesus that these charges 
touch his order also ; whereupon the fearless speaker 
turns upon him with still sharper reproof and denun- 
ciation. " Wo unto you also, lawyers ! for ye lade 
men with burdens grievous to be borne, and ye your- 
selves touch not the burdens with one of your fin- 
gers. Wo unto you ! for ye build the sepulchres of 
the prophets, and your fathers killed them. You 
bear witness that you allow the deeds of your fathers ; 
for they indeed killed them, and ye build their sepul- 
chres. Verily the blood of all the prophets, from 
Abel to Zacharias, shall be required of this genera- 
tion. " You lawyers show the disposition, and by 
your conduct sanction the deeds of your wicked an- 
cesters. The blood which they shed is therefore upon 
you. You are also deceivers of the people; pre- 
tending to be their spiritual guides, you lead them 
astray. Therefore again, "Wo unto you, lawyers ! 
for ye have taken away the key of knowledge : ye 



IV.] DISCOURSE TO THE MULTITUDE. 289 

entered not in yourselves (into the true knowledge 
of the Scriptures), and them that were entering in 
ye hindered." 

By this time, the frenzy of the Pharisees, Scribes, 
and lawyers present, became uncontrollable. Filled 
with rage, they regard no propriety, but each one 
burns to demolish the pungent reprover. Vehement- 
ly they assail him with questions and taunts, and cun- 
ning devices. They crowd upon him, snarl at him, 
heap question upon question, in the hope of entan- 
gling him and drawing from him some unguarded re- 
mark, upon which to base a criminal accusation. But 
in all their zeal and fury, the stern preacher remains 
calm and composed, meekly answers their questions and 
foils their devices. 

[Luke 12: 1—59.] 

The indignation and uproar raised by the above 
discourse broke up the interview in the Pharisees' 
house ; and Jesus again went out, but not alone. The 
multitude had by this time found refreshments, and 
were ready to listen again to the great Teacher. As 
Christ came out into the open air, he found the house 
surrounded by an eager throng, awaiting impatiently 
his appearance. The boldness and success with which 
he attacked and scourged the Pharisees no doubt 
heightened the zeal of the common people to hear him. 
Hence, upon the present occasion, we are told that 
they pressed forward in countless numbers, crowding 
25 



290 DISCOURSE TO THE MULTITUDE. [PERIOD 

upon and even treading down one another in their 
zeal to get near the speaker. 

Taking his place, with his disciples immediately 
about him, the Saviour now delivered another discourse 
particularly to them ; and in part also to the people ; 
aiming first of all to point out, and warn them against, 
the peculiar vices and devices of the Pharisees. 

Beware, says he, of Pharisaical hypocrisy. It is 
an evil leaven which cannot be hidden. Nothing is 
covered or hidden that shall not be exposed : that 
which is whispered in closets shall be proclaimed upon 
the house-tops : hypocrisy is short-lived. 

Again, my friends, fear not the malice of these 
enemies ; at most they can but kill the body. Fear 
only Him who has power after he has killed to cast 
into hell. Trust God to guard you from the wiles of 
men. He forgets not even the sparrow that is sold for 
less than a farthing. Ye are worth more than many 
sparrows, and in his gracious providence even the 
hairs of your head are all numbered. Hence when 
they drag you before magistrates and powers, have 
no anxiety for your defence. God's Holy Spirit shall 
teacn you what to say. Peace with the world is not 
to be expected, (v. 49, &c.) I am come to send fire 
on the earth ; a fire already kindled ; but this is 
not all ; I have a baptism of suffering, and am ear- 
nest and pained for its accomplishment. Think ye 
I came to give peace on earth ? I tell you nay ; but 
rather division. Henceforth families shall be divided, 



IV.] DISCOURSE TO THE MULTITUDE. 291 

father against son and son against father ; mother and 
daughter, mother-in-law and daughter-in-law, shall be 
divided against each other. My followers shall be 
persecuted and driven from their homes by nearest 
blood-relations. But even this affords a sign that 
Messiah has come. When clouds rise in the west you 
look for rain, and when the south wind blows, you say 
there will be heat, and so it comes to pass. And why 
cannot ye, who thus discern the indications of change 
in the natural w r orld, also read the signs of the times ? 
Why not discern the advent of Messiah, and secure 
his friendship before he becomes your accuser, and 
delivers you to that penalty from which you cannot 
be delivered ? Now is the time to secure reconcilia- 
tion and friendship. 

(Vs. 13, &c.) A pause at this point of the discourse 
gave occasion for an incident indicative of the confi- 
dence placed by the people in the practical judgment 
and integrity of our Lord. He had just spoken of the 
duty of being reconciled quickly to an adversary. 
A man present, whose conscience was perhaps dis- 
turbed by the remark, on account of a difficulty be- 
tween himself and his brother relative to the division 
of their patrimony, stept forward and requested 
Christ to act as arbitrator between them. 

In accordance with his steadfast purpose to avoid 
all interference in civil affairs, Jesus declined the 
request, and took occasion from the incident to dis- 
course upon the evils of covetousness, and to incul- 



292 PARABLE OF THE RICH MAN. [PERIOD 

cate trust in Providence, and faithfulness in the cir- 
cumstances under which we are placed. 

Beware of covetousness, for a man's life consist- 
ed not in the abundance of his possessions. Then 
follows the beautiful parable of the rich man, whose 
grounds produced plentifully, whose barns and store- 
houses were all filled, and who, in his perplexity as to 
how he should dispose of all his wealth, determined 
to pull down his barns and build greater ; and who be- 
gan to chuckle over his resources, saying to his soul, 
"thou hast much goods laid up for many years; take 
thine ease, eat, drink, and be merry.' ' 

But while he sat musing thus in his easy chair, 
of a sudden, God, with startling voice, cried out upon 
him that dreadful exclamation, " Fool, this night thy 
soul shall be required of thee ; then whose shall thy 
possessions be ? " 

" So is he that layeth up treasure for himself, and 
is not rich toward God." 

Then followed a beautiful exhortation to the dis- 
ciples to cherish no anxiety about the body and its 
necessities. God builds the body ; you can not by any 
planning add a cubit to your stature. And why, there- 
fore, should you be anxious ? Trust him who feeds 
the birds and adorns the flowers ; imitate not the 
worldly in their eager pursuit of temporal good. 
Your Father knows your necessities ; seek first his 
kingdom, and other things shall be provided. Fear 
not, little flock ; for it is your Father's good pleasure 



iv.] Christ's use of parables. 293 

to give you the kingdom. Be charitable with your 
possessions', and seek rather the incorruptible treasure 
in the heavens. There let your hearts centre ; and 
be ye like stewards and servants holding your goods in 
trust, and hourly waiting in expectation of the master 
to whom you are responsible. Be ye ready, for the 
Son of Man cometh at an hour when ye think not. 

Peter hereupon enquired whether the figure of 
servants watching for their Lord was meant for him 
and the other disciples particularly, or for all present. 

To this it is replied, that the servant who proves 
most faithful shall be most highly esteemed and re- 
warded ; and that one who has the greater knowledge 
has the greater responsibility. The one who receives 
rich instructions and disregards them shall be beaten 
with many stripes. Unto whomsoever much is given, 
of him shall be much required. 

Thus Christ conceals from his nearest followers 
the time of his second coming, and bids them watch 
and be ready even at midnight to give up their ac- 
count. 

We notice in the discourses of Christ, about this 
period, an increasing use of the parabolic style. 
The parable was ever a favorite in oriental teaching, 
but peculiarly so with Christ. As used by him it 
served several important ends. First, it gave a fresh- 
ness and originality to his style, wholly unlike the 
dry dogmatising of the teachers of that age, and thus 
secured attention to the truth. Moreover, it served 
25* 



294 Christ's use of parables. [period 

to embody inexhaustible divine truths in material 
imagery upon which all classes of men could study 
with interest and profit. Again, it was calculated to 
cover from the sight of the obtuse and vicious that 
truth which they would abuse and trample swine-like 
under their feet ; while at the same time it preserved 
the truth, as a shell preserves its kernel, for those who 
had a heart to remember and meditate upon it. 

The imagery used by Christ was drawn generally 
from the common processes of nature, and the simple 
pursuits of a rural people, such as the Galileans to 
whom he preached. Remarkable events in the his- 
tory of the times were also seized upon as types of 
general truths. Thus, the slaughter of several (Luke 
13 : 1 — 9.) Galileans while offering sacrifice, by 
Herod, a dark and cruel deed regarded by the people 
as a peculiar judgment of heaven upon the individuals, 
was used by Christ to call attention to the universal 
guilt of the nation and the ruin they would bring 
upon themselves if they refused to repent. So also 
the falling of the tower of Siloam upon eighteen men 
was no proof of their greater wickedness, but was an 
emblem of the general destruction which would soon 
come down upon the whole people. 

In the same connection was uttered the parable of 
the fig tree in a vineyard, from which the owner sought 
fruit three years in vain, and then ordered it to be cut 
down for barrenness, but at the intercession of the gar- 
dener spared it another year. This parable beautifully 



IV.] THE SOWER AND THE hill I>. £95 

represents the barrenness of the Jewish nation, and 
their speedy removal, in order that the culture ex- 
pended upon them might be given to others who would 
be fruitful, and exhibit a true piety. 

[Matt. 13: 1—23; Mark 4 : 1—25; Luke 8 : 4—18.] 

The elevated hills about Gennessaret and the fer- 
tile plain along the western shore afforded a variety 
of imagery for our Lord's discourses. On one occa- 
sion, probably in seed-time, we find him leaving the 
city and going down by the lake shore, where a great 
multitude immediately collects about him. 

As on a former occasion, he enters a boat, and 
sitting down upon it as it floats at anchor a little out, 
addresses the multitude on shore. In the course of 
his address, he delivers the beautiful parable of the 
sower and the seed, illustrative of the reception which 
his truth receives, and its history in the world. 

In many of Christ's previous discourses, we may 
have marked his thorough understanding of the men 
and times in which he lived, and his practical skill in 
adapting his discourse to the true wants of his 
hearers. 

In this parable, and others like it, we see how 
clearly and prophetically he discerned the future his- 
tory of his gospel and kingdom in the world. He 
seems to have foreseen from the beginning the whole 
history of Christianity. 

They err most gratuitously who conjecture that 



296 THE SOWER AND THE SEED. [PERIOD 

Christ's plans and hopes were frustrated by his ene- 
mies. He knew too well the condition and the philo- 
sophy of the human mind and character to be disap- 
pointed in his calculations. He knew well the soil, 
the seed, and the processes by which and from which 
his kingdom was to grow. 

As the farmer's seed sown in these unfenced fields 
of Galilee falls, some by the way side, and is devoured 
by the fowls ; some in stony places, where it has no 
depth of earth and withers after a short, unnatural 
growth ; some among thorns, by which it is choked 
and rendered fruitless ; but some into a rich and mel- 
low soil which produces, in various degrees, thirty, 
sixty, or an hundred fold ; so is it with the seed of 
truth. One hearer, wholly unsusceptible, receives no 
impression from the truth ; it is snatched away by evil 
birds and lost. 

Another, with a quick susceptibility, but no depth 
of principle, gives the truth a pert welcome, and sends 
forth sudden verdure as if the truth had found a fit 
soil; but the first enthusiasm over, when adverse in- 
fluences begin to work, his piety dies ; he has not a 
faith that can strive and triumph. 

Another blends piety and worldliness, and cherishes 
impure desires, until his faith is choked and killed by 
the unhallowed alliance. All these classes yield no 
genuine fruits. 

There are, however, others who honestly receive 
the truth and yield the appropriate fruits ; though in 



IV.] THE TARES. 297 

different proportions, according to their susceptibility 
and the degree in which they yield themselves up to 
its influence. 

Plain and striking as this parable seems to us, a 
private interpretation was needed by the disciples. 
After explaining it to them, Jesus proceeds to teach 
them that, as they are the favored ones to whom the 
mysteries of truth are to be revealed, while the hard- 
ened multitudes hear and understand not, they should 
faithfully receive his instructions, and seek to reflect 
the light which falls upon them. As his ministers 
they are not to hide the truth, but to exhibit it. 
Therefore, says he, take heed how ye hear. 

[Matt. 13: 24—53; Mark 4: 26—34.] 

Similar in imagery, but of a different aim, is the 
parable of the wheat and the tares growing in the 
same field until the harvest ; the one kind growing for 
the granary, and the other for the fire. 

So in the visible church must we tolerate often 
false disciples amongst the true, and await God's final 
separation and purification ; such a separation he will 
make. The reaper-angels shall " gather the tares 
and bind them in bundles to burn them;'' and then 
shall the righteous shine forth as the sun in the king- 
dom of their Father. 

Of similar import is the parable of the net and 
fishes, (vs. 47 — 50.) As the net gathers of every 
kind, and the fishermen on shore " gather the good 



298 OTHER PARABLES. [PERIOD 

into baskets, but cast the bad away; so the church 
below gathers of every kind, but upon the shore of 
eternity, " the angels shall separate the wicked from 
among the just, and cast them into the furnace of 
fire/' 

These parables seem to have been mainly designed 
for the disciples. The following seems fitted to show 
them that the results of preaching are not dependent 
upon human efficiency. We are to cast in the good 
seed, and trust Providence to bring the crop. The hus- 
bandman sows the seed, and then sleeps and rises night 
and day, leaving it to the faithful earth which sends 
forth, he knows not how, in succession the blade, the 
ear, and the full grain in the ear. Without the far- 
mer's nurture comes the harvest, and he puts in his 
sickle and reaps. So in the hearts of men shall grow 
the seeds of truth, if faithfully sown. 

" The germ of truth may be small and its progress 
slow ; but though small, as a grain of mustard seed, 
it will become a tree ; the life is in it, and it shall fill 
the world. As a quickening leaven it will work through 
all human society, infusing a new and heavenly life. 

" And with many such parables spake he the word 
unto them, as they were able to bear it." Thus in 
the parables of the hidden treasure and the pearl, 
Christ sets forth the value of religion and the necessity 
of an entire devotion in order to attain it. One finds 
it as it were by accident, in his neighbor's field ; 
another, after protracted search in foreign markets ; 



IV.] JESUS POORER THAN THE BIRDS AND FOXES. 299 

but each must purchase it by the sacrifice of "all that 
he has." The kingdom of God must be valued above 
all other treasures. 

In a conversation with his disciples, after the de- 
livery of the parables alluded to above, Christ inti- 
mates to them that his style of teaching is to be their 
model. Every scribe should be able thus to bring 
forth things new and old, to lead his hearers from old 
and common truth, to that which is new anil higher ; 
and to do it by the use of new and pleasing illustra- 
tions. 

The latter part of this discourse was delivered to 
the disciples who sought and received in private more 
particular explanations of passages uttered in public. 
Jesus had dismissed the congregation to which he had 
spoken, and had entered into a house in the town near 
the lake, perhaps for refreshments. 

[Matt. 8 : 18—27 ; Mark 4 : 35—41 ; Luke 8 : 22—25 ; Luke 9 : 
57—62.] 

Toward evening as he went forth, the multitude 
again surrounded him. As he proceeded toward the 
lake, a man who had been somewhat deeply impressed 
by his preaching, proposed to follow him as a constant 
disciple. Christ, however, instead of encouraging his 
proposition, took occasion to point out the self-denials 
and toils involved in such a course of life. I have no 
rewards and worldly honors or enjoyments for my 
followers ; I promise no earthly kingdom, nor sensual 



300 LOOKING BACK. [PERIOD 

heaven. Poorer than the birds or the foxes, the Son 
of Man has not where to lay his head. 

How unlike the policy of impostors is this ; and 
how clearly did Christ foresee the hindrances and suf- 
ferings that should attend his church. 

But while Christ discouraged and refused the fel- 
lowship of those who had not a true devotion, he called 
upon others to forsake all and follow him. Thus, 
one of the company, on this same occasion, who had 
attached himself to Christ, asked permission to retire 
and bury his father. 

Jesus disapproved of no natural affection, and 
would discourage no filial duty ; but this instance was 
seized upon by him to inculcate the necessity of a 
complete surrender of the world and of all natural 
ties, when the interests of God's kingdom demand it. 
"Let the dead," says he, "bury their dead: but go 
thou and preach the kingdom of God." Others, who 
have no appreciation of the importance of the gospel- 
ministry, can attend to these common duties ; let him 
who has a higher calling obey it without distraction. 

In the same spirit he says to another, who would 
go and bid farewell to his friends at home before fol- 
lowing the Saviour, " No man having put his hand to 
the plough, and looking back, is fit for the kingdom 
of God." No one is fit for a disciple who does not 
once for all give himself up entirely to his Lord's 
service. 

Having reached the lake, Christ again entered a 



IV.] CROSSING THE LAKE. 301 

boat belonging to some of his disciples, and having 
dismissed the multitude that attended him, bade his 
disciples sail across to the eastern shore of Gennes- 
saret. Several other boats, manned in part by those 
who were strangers to Jesus, were about to cross over 
at the same time. As night came on the little fleet 
set sail, and bore off to the south-east for the coast of 
Gadara. 

Wearied with his exhausting labors, the Saviour 
lay down in the stern of the vessel and fell asleep. 
The sea of Galilee has ever been subject to sudden 
storms of wind that come sweeping down from the 
naked hills around it. In the course of the night, 
such a wrathful tempest came down suddenly upon the 
little fleet ; the billows soon broke furiously over the 
vessels, threatening to engulf them ; terror and dis- 
may seized upon the sailors. The appalled disciples, 
half angry that their master should sleep so calmly in 
such an hour, awoke him, one crying, " car est thou 
not that we perish? " and another, " Lord, save or we 
perish.' ' 

Eising up at their entreaty, the awakened sleeper 
manifested no anxiety and shared in no degree their 
alarm ; but turning composedly to the roaring sea and 
peering out into the darkness, he cried, in commanding 
tone, " Peace, be still ! " 

And quick as soldiers to the captain's " halt ! " the 
obedient wind and wave sank down, and " there was 
a great calm." 

26 



302 GADARENE DEMONIAC. [PERIOD 

The design of the miracle was probably to con- 
trast the calmness and self-possession of Christ with 
the timidity of the disciples, and to strengthen their 
faith in his dominion over nature, and in his ability to 
subdue all things to his divine purpose, and specially 
to calm the troubled minds of terrified men. Hence 
Christ reproved their faithlessness and fear. Did they 
not know that the Son of God was with them ? The 
impression produced upon some of the sailors or pas- 
sengers, who had little knowledge of Jesus, was deep 
and fearful. "What manner of man is this/' who 
sails with us, say they, " that even the winds and the 
sea obey him? , ' 

[Matt. 8: 28—34; 9:1; Mark 5: 1—21; Luke 8: 26—40.] 

Morning found the voyagers climbing the rugged 
hills of Gadara. Near the lake, upon a high bluff, 
they passed herds of swine, those unclean beasts, 
most odious to a Jew. Further on, in the region 
of the tombs which still abound in the hill-sides, 
they were met by two demoniacs ; the one naked and 
fierce exceedingly, a raving maniac whom no chains 
or guards could restrain, and who loved to wander 
amid the tombs and caverns, making them more dole- 
ful by his cries and ravings. 

The fame of Christ's power over spirits clean and 
unclean had doubtless long before this circulated 
through the region of Gadara, and the wild demoniac 
had heard of him with an idiot's fear. 



IV.] GA.DARENE DEMONIAC. 303 

This poor and wretched man was fully impressed 
with the belief that his personality was suppressed and 
subjected by evil spirits, and that he was constantly 
acting the demon. Learning that the great exorcist 
had come, the Son of the Most High who controlled 
the dark realm of devils, he was at once fearfully ex- 
cited. His proper person, the lingering consciousness 
of true humanity that remained in him, seemed drawn 
with reverence to the Savior ; but at the same time the 
evil spirit rose in fear and anger, and, by its superior 
might, compelled him to cry out, " What have we to 
do with thee, thou Son of the Most High God ? Art 
thou come to torment us before the time ? In the name 
of God, we adjure thee, torment us not ! " 

Here was a consciousness that Jesus was to be the 
final judge, and that the doom of the evil legion was 
determined. This is the more noteworthy, for the 
reason that this demoniac was probably a pagan. 

Jesus mildly addressed him, asking his name, and 
thus softening his feelings, while he bade the unclean 
spirit come out of him. Pointing to the unclean 
beasts in the distance, the demoniac, as the organ of 
the demons, entreated that they might enter into 
them. 

The record is brief, much that was said being prob- 
ably omitted by the Evangelists. Suffice it that the 
demoniac suddenly grows tame and mild; the demon 
goes out of him; he sinks subdued, reasonable, and 
joyful at the Savior's feet. But as his madness de- 



304 GADARENK DEMONIAC. [PERIOD 

parts, the swine to which he pointed are seized with 
ungovernable frenzy and rush headlong down the 
precipice into the lake. 

The rumor of these strange transactions soon 
reaches the city and the surrounding country. Anon 
the excited populace rush to the spot where Jesus and 
his company and the changed maniac still remain. 
Meantime the cured man has been clothed, and sits as 
a docile pupil at Jesus' feet. The sight of this man so 
changed, and the account of the drowned swine, strike 
the superstitious Gadarenes with terror, and they stu- 
pidly entreat Jesus to leave their territory ; an en- 
treaty with which he complies, to their great loss. 

The now devoted and grateful demoniac entreats 
Jesus to let him follow as a disciple. But the Saviour 
bids him go home and bear witness to his friends and 
countrymen "how great things the Lord has done for 
him." 

We hear of him no more, save that he went his 
way and published his cure through Gadara and all 
Decapolis. Probably the reason why Christ refused 
him the privilege of following him was to secure his 
testimony and influence amongst the heathen of that 
region ; hence, he bade him publish his cure. While 
in Galilee he frequently enjoined secrecy in similar 
cases. 

[Matt, 9: 10—17; Mark 2 : 15—22; Luke 5 : 29—39.] 

After the above transaction, Jesus returned again 



IV.] RETURN TO CAPERNAUM. 305 

across the lake to Capernaum. Upon landing, he was 
welcomed by an enthusiastic crowd of people, who 
were anxiously awaiting his return. 

Levi, who was probably the Matthew of the New 
Testament, celebrated this occasion by making a great 
feast ; perhaps partly in honor of Jesus, and partly as 
a farewell to his old companions. That Christ should 
hold any intercourse with publicans was abhorrent to 
the Pharisees ; but when they saw him go to attend a 
social party at the house of a publican, where that 
class of persons mainly composed the company, they 
could not conceal their surprise and contempt from 
his disciples. 

Jesus hearing their complaint pertinently re- 
marked, that he came to call not the righteous, but 
sinners to repentance. The whole need no physician. 
The lower class were they who most felt their need of 
a Saviour, and were most susceptible to renewing in- 
fluences. The Pharisees were indeed as needy, but 
unconscious of their malady, they desired not the 
physician, and were not apt subjects for Christ's 
ministry. 

Our Lord's free participation in the social enjoy- 
ments of mankind, and the cheerful kind of life led 
by his disciples, presented another point of offence to 
the Pharisaical party, and also to the disciples of 
John the Baptist. 

On the present occasion, some of them enquire of 
Jesus why his disciples do not fast frequently, as do 
26* 



306 FASTING. [PERIOD 

the disciples of John and the Pharisees ? The pur- 
port of Christ's answer is, that the virtue of fasting 
lies in the disposition of heart and mind which it ex- 
presses, and is insignificant and improper where there 
is no sadness and bitterness of soul to prompt it. On 
this account it is not now a time for Christ's disciples 
to fast. Why should the guests fast while with the 
bridegroom ? After the festal days will come a time 
for sadness. The disciples are now living in free and 
joyful communion with their Lord. When he shall be 
removed, it will be time for them to fast. In the hours 
of grief and darkness, which shall succeed his depart- 
ure, they will spontaneously express their sorrow in 
these symbols which would now be but mockery. 
Propriety should be observed. A specific form of re- 
ligion may not always be appropriate. The new spirit 
of Christianity may not comport with the old garments 
of Pharisaical formalism. 

Sew a patch of unfulled cloth upon an old gar- 
ment, and it will shrink and leave the garment with a 
larger rent. Pour new wine into old skins, and it will 
by fermentation burst them, and both be lost. Cramp 
the joyous spirit of a new disciple by old, ascetic for- 
malisms, and you mar and disfigure the character and 
life. No man, having tasted old and mellow wine, 
immediately desires that which is new and sour. So 
the disciples having participated in the gentle and 
cheerful spirit of the gospel, can not be at once led 
into the austere discipline of the ceremonial law. In 



IV.] JAIRUS' DAUGHTER RAISED TO LIFE. 307 

due time, and in appropriate ways, they may learn 
more rigid rules. 

[Matt. 9: 18—26; Mark 6 : 22— 43; Luke 8: 41—56.] 

While engaged in this discourse, respecting the 
mode of life pursued by his disciples, Christ was in- 
terrupted by Jairus, a ruler of the synagogue, who 
came with an earnest request that he would go speed- 
ily to his house and save his daughter, who was even 
now at the point of death. He doubted not that if 
Jesus would but go and lay his hand upon her she 
should live. 

In compliance with his request the Saviour went 
with him, attended by a throng of people. Indeed, 
so great was the multitude that Jesus was hindered 
in the way, and another miracle was performed be- 
fore he could reach the house of Jairus. 

A woman who had suffered from an issue twelve 
years spent all that she had with physicians, suffered 
much, and was still growing worse, had heard of Je- 
sus and conceived the notion that a kind of magical 
virtue streamed from him, so that if she could but 
touch his garment she should be healed. 

Not having courage to speak to the Saviour she 
took advantage of the pressure and throng of the 
people to get near enough to him to touch, as she de- 
sired, his clothes. In accordance with her faith, the 
issue instantly ceased. Incorrect as was her view of 



808 JAIRUS' DAUGHTER RAISED TO LIFE. [PERIOD 

the Saviour, her faith was approved, and her hope 
realized. 

Jesus, conscious that healing virtue had gone forth 
from him, enquired instantly who touched him. 
Whether he knew, or did not know, the woman's act 
and experience is not clear. It Avould seem that the 
Father worked through him almost unconsciously to 
him. Or he may have desired to exhibit the woman's 
faith, and asked who touched him merely in order to 
draw out her testimony before others; probably this 
was the truth in the case. 

Peter was surprised that in such a press and throng 
his master should ask who touched him ; as if but one 
had touched him. But when Jesus insisted upon an 
answer, the trembling woman came forward and con- 
fessed the whole. Jesus approved her faith, and bade 
her go in peace. 

By this time they were met by messengers from 
the house of Jairus who reported that the girl was 
dead, all hope lost, and that the father need not 
"trouble the Master any further." Jesus w T ould not, 
however, suffer the hope of the sorrowing parent, who 
had come to him in faith, to be frustrated ; and, 
therefore, said to Jairus, "Fear not, believe only, 
and she shall be made whole." 

Arrived at the house, they find the mourners 
loudly lamenting and wailing, according to the oriental 
custom. To Christ's remark that the " damsel is not 



IV.] THE BLIND MEN CURED. 309 

dead but sleepeth," they reply with sneers and scorn, 
"knowing that she was dead." The confidence with 
which Christ encouraged Jairus to expect his child's 
restoration must have rested upon a divine assurance 
of the power to raise her from death. The circum- 
stances were such as to preclude any mere man from 
predicting with confidence her resuscitation. 

Sending them all out of the room save Peter, 
James, and John, his faithful witnesses, and the pa- 
rents of the girl, in order that the miracle may be 
wrought in silence, Jesus now takes the hand of the 
corpse, and in his calm, commanding tone, calls, as to 
an inhabitant of the other world, "Maid, arise!" 
And straightway she obeys, arises, and walks. Pre- 
senting her to the astonished parents, the Saviour bids 
them give her some refreshment, and make no pub- 
licity of the miracle. The enthusiasm of the people 
was already so high, that Jesus desired secrecy rather 
than notoriety in his works. Still, with his utmost 
precautions, it was impossible to prevent the rumor 
of these great deeds from spreading abroad "through 
all the land." 

[Matt. 9: 27—34.] 

One illustration of this occurred immediately after 
the above transaction. As Jesus left the place, two 
blind men followed him, crying, " Son of David, have 
mercy on us !" 

Unwilling to perform a cure for them publicly, as 



310 THE BLIND MEN CURED. [PERIOD 

it had now become almost impossible for him to pass 
along the streets, Jesus paid no attention to them un- 
til they had followed him into a house, to which he 
retired to escape the multitude. When alone with 
them, he listened to their petition, questioned them 
concerning their faith, and opened their eyes, saying, 
"according to your faith be it unto you." Having 
cured them, he " strictly charged them, saying, see that 
no man know it." But, notwithstanding this strict 
injunction of silence, as soon as " they were departed, 
they spread abroad his fame in all that country." 
The healing of a dumb idiot " possessed with a devil" 
is mentioned by Matthew in this connection ; but the 
circumstances would seem to indicate that it was the 
same case spoken of in Matt. 12 : 22, &c. 

Christ now left the vicinity of the lake and made 
another circuit through other parts of Galilee. In the 
opinion of some he again visited Nazareth, was again 
rejected, and departed " marvelling," (Matt. 13 : 54 — 
58 ; Mark 6 : 1 — 6) because of their unbelief. In 
support of the opinion of a second visit to Nazareth 
is the remark that he " laid his hands upon a few sick 
folks and healed them; " whereas in the other case, 
recorded in Luke 4 : 16 — 30, he is represented as re- 
fusing to perform any miracle at Nazareth. 

It is not impossible, however, that, although on his 
first visit he refused to perform a miracle publicly, 
merely to gratify an idle curiosity, he might have 
healed "a few sick folk" in the place or vicinity, in 



IV.] THE TWELVE SENT OUT TO PREACH. 311 

a private and unostentatious manner, either before or 
after the excitement occasioned by his discourse in the 
synagogue. Hence it seems probable that Jesus visi- 
ted Nazareth but once as a public teacher, and that 
the above is the true solution of the variations in the 
narratives. 

[Matt. 7:6; Matt. 9 : 35—38 ; Matt. 10: 1—15 ; Matt. 11 : 1 ; 
Mark 6 : 6—13 ; Luke 9 : 1—6.] 

Over two years of Christ's public ministry had now 
passed. His disciples had enjoyed many opportu- 
nities of hearing his doctrines and witnessing his mir- 
acles. As a prominent object was to fit them to be 
ambassadors and preachers of the gospel, Christ, in 
view of the spiritual destitution of the Galileans and 
the great work that was opening up before him, deter- 
mined at this time to send forth the twelve on a mis- 
sion through the neighboring towns. Doubtless the 
practical influence of such a mission upon the disci- 
ples themselves, as preparatory to their future minis- 
try, was one object in sending them out at this time. 
But compassion for the destitute, wandering multi- 
tudes, the lost sheep of the house of Israel, prompted 
the Saviour to extend his labors through the aid of the 
disciples. " The harvest," said he, "is plenteous, but 
the laborers are few. Pray the Lord of the harvest 
that he will send forth laborers." 

The twelve had not yet become well enough in- 
structed in the doctrines and plans of Christ to preach 



312 THE TWELVE SENT OUT TO PREACH. [PERIOD 

the full gospel, or to contend with sceptics, and face 
enemies. Hence they were directed simply to pro- 
claim to those who were looking for Messiah that he 
had come. "As ye go, preach, saying, the kingdom 
of heaven is at hand." The new dispensation has 
dawned ; the Eedeemer has come. 

Hence also they were restricted to the region 
where the least prejudice would be met, and where the 
people would most readily listen to their simple and 
cheering story. Israel was to receive the first minis- 
trations of the gospel. On the old dispensation, as a 
basis, was to rest the new. Samaria and Heathendom 
were not appropriate fields for the first evangelical 
efforts. Christ himself only went upon foreign soil 
enough to overcome the prejudice of his disciples, and 
to give them an example which they might imitate 
after they should receive their final commission, and 
be endowed with the plenitude of the spirit. 

It was important that the disciples, even in this 
preparatory mission, should be able to confirm by in- 
controvertible testimony the truth of their proclama- 
tion that the kingdom of God had come. 

Hence, Jesus endowed them also with power to work 
miracles. "Heal the sick," says he to them, " cleanse 
the lepers, raise the dead, cast out devils." How full 
of the divine power was he who could thus communi- 
cate to others the ability to work all miracles. 

Furthermore, he enjoined upon them not to make 
their gifts a source of gain and personal emolument. 



IV.] THE TWELVE SENT OUT TO PREACH. 313 

" Freely ye have received, freely give." Yet, although 
they might not "sell the gift of God for money," as 
laborers they were worthy of a support. Hence, said 
he, take with you no provision of food or clothing ; 
go as you are. Cast yourselves upon the generosity 
of the people to whom you preach ; and take such fare 
as they offer you. If rejected in one place, go to 
another, shaking "off the dust of your feet for a tes- 
timony against them" who reject you. " Give not 
that which is holy unto the dogs, neither cast ye your 
pearls before swine." (Matt. 7 : 6.) They were not 
indiscriminately and rashly to force their doctrines 
upon men of carnal and hostile feelings, who would 
only be enraged by them. Propriety of time and 
place should be observed. Labor should not be 
thrown away upon the utterly unsusceptible. They 
should be bold, but discreet. 

Thus commissioned, the twelve departed "by two 
and two; " " and went through the towns," preaching 
that "men should repent." "And they cast out 
many devils, and anointed with oil many that were 
s^jk, and healed them." 

And when Jesus had sent out his disciples, he also 
" departed thence to teach and to preach in their 
cities." 

[Matt. 14 : 6—11 ; Mark 6 : 21—29.] 

About this period a sad tragedy was enacted in 
the fortress of Machaerus were John the Baptist was 

27 



314 JOHN THE BAPTIST BEHEADED. [PERIOD 

still confined. Already had the stern preacher of re- 
pentance lain in confinement eighteen tedious months ; 
but the revenge of his enemies was not satisfied. 
Herod's unhallowed amour, which had caused John's 
imprisonment, was also to cause his death. The 
tetrarch himself feared to offer violence to the holy 
preacher ; but a rash oath, made to the daughter of 
Herodias, became the occasion for John's death- 
warrant. 

Without indictment, trial or warning, the guiltless 
prophet was suddenly called to confront the execu- 
tioner. Friendless and helpless the holy man yielded 
in silence ; the remorseless steel did its speedy work ; 
down on the prison floor rolled the headless trunk of 
John ; and down and away from the rocky fortress 
went his reeking head, to gratify the malice of a heart- 
less adultress. So went silent the voice of him that 
cried in the wilderness, " Prepare ye the way of the 
Lord." So died the last and greatest of the prophets 
of the old dispensation, and the first herald of the 
new. 

[Matt. 14: 1—2; Mark 6 : 14—16; Luke 9 : 7— 9. J 

Meantime the disciples of Jesus have extended the 
fame of their master. Mighty works have been mul- 
tiplied in his name ; the story of his miracles soon 
reaches the court of Herod. With it comes the conjec- 
ture that this miracle-worker may be the same as that 
preacher of righteousness who had two years before 



IV.] THE TWELVE RETURN TO JESUS. 315 

made such an excitement through all Palestine, and 
who had recently been unrighteously executed. The 
suggestion takes fast hold of the conscience-smitten 
Herod. The ghastly present in the charger that he 
had given to the beautiful, but heartless dancer, haunts 
the tetrarch; he would gladly see whether those 
fearful features can be detected in the face of Jesus. 

[Matt. 14 : 12—21 ; Mark 6 : 30—44 ; Luke 9 : 10—17 ; John 6 : 
.1—14.] 

The few disciples of John who lingered about the 
southern border of Perea, hearing the fate of their 
master, went and buried his headless body, and then in 
their forlorn sorrow sought the company and sympa- 
thy of Jesus and his disciples. 

Soon after, the twelve hearing that Herod had 
destroyed John, and now desired to see Jesus, suspect- 
ing that he might be the Baptist raised from the dead, 
returned to Jesus and reported the events of their 
mission. The time for which they had been sent out 
had expired. The passover was also approaching, 
and caravans began to collect for the annual journey 
to Jerusalem. 

They found Jesus at Capernaum, surrounded as 
usual by multitudes, and employed in his wonted 
labors. 

Both Jesus and his disciples were now wearied 
with protracted toil. They had lived as in the con- 
stant excitement and pressure of a great protracted 



316 THE TWELVE RETURN TO JESUS. [PERIOD 

meeting for many months ; and little opportunity 
could be enjo3 r ed for private intercourse between them. 
Should they now join the caravan and attend the 
passover, their labors would be increased, and their 
facilities for private intercourse diminished ; so great 
and wide-spread was the interest felt throughout all 
Palestine relative to Christ and his works. 

In order to avoid for a while the machinations of 
enemies, particularly of the Pharisees at Jerusalem, 
and to secure a season of retirement and quiet for the 
better instruction of his disciples, and at the same 
time to recruit their exhausted energies, Jesus deter- 
mined at this time, contrary to his custom, to stay 
away from the passover. 

Hence, when his disciples gathered about him 
upon their return, he said to them in language most 
touching to one who considers the travels and toils 
which he had undergone, " come apart into a desert 
place and rest awhile." The writer adds, that " there 
were many coming and going, and they had no leisure 
so much as to eat." Weary, working, sympathising 
Son of Man, who could more need rest and solitude ? 
But no rest could yet be attained. 

As companies were just forming to go to Jerusa- 
lem, and all society was astir, the crowds that fol- 
lowed the Saviour were still greater than usual. 
Hence, privacy and retirement were for him naturally 
impossible, as appeared from the following incidents : 
an arrangement was made by the disciples to take a 



IV.] CROSSING OYER TO BETHS AID A- JULIUS. 317 

boat privately, and convey Jesus across the northern 
end of the lake from Capernaum to a " desert place" 
near Bethsaida-Julius. 

But the watchful multitude discover the plan, and 
some of them recognize Jesus as he embarks. No 
sooner had the little vessel started for the opposite 
shore than the signal was given, and off started the 
enthusiastic multitudes on foot around the northern 
end of the lake, determined to meet him at the oppo- 
site landing. Zeal lent speed; and when the boat 
neared the eastern shore, the ardent multitude were 
there to greet her. 

The sight of these people moved the compassionate 
Saviour, w T ho looked upon them " as sheep not having 
a shepherd." He received them kindly, renounced 
for the present the hope of rest and quiet, and in- 
stantly began to " speak unto them of the kingdom 
of God," and to heal "such as had need of healing." 

Evening came on and found the multitude, now 
weary and faint, still listening to Christ's discourse. 
All day they had followed and attended him, regard- 
less of fatigue and hunger. Now they were in a deso- 
late place with no provision ; some of them too faint, 
and perhaps also too poor, to go to Bethsaida or else- 
where for food. 

The compassionate teacher, mindful of their need, 

confers w x ith his dis-ciples respecting a meal for the 

vast congregation. The disciples can devise no better 

method than to disperse the crowd, and let them shift 

27* 



318 FEEDING OF THE FIVE THOUSAND. [PERIOD 

for themselves. Twenty-eight dollars worth of bread, 
says Philip, would not be enough to furnish each one 
with a small piece. We can not make such an expen- 
diture ; neither is a supply attainable if we had the 
money. But, says Jesus, they must not depart hun- 
gry ; we must feed them. Andrew remarks, that a 
lad present (probably a huckster, who had followed 
the multitude) has " five barley-loaves and two small 
fishes ; but what are they among so many V' " Bring 
them to me," replies Jesus, and make the multitude 
"sit down by fifties in a company." Without further 
parley, the order is obeyed. By fifties the men di- 
vide off and recline upon the grassy plain, till a hun- 
dred fifties are ranged around, " besides women and 
children." 

"Looking up to heaven," Jesus now blesses the 
bread, and begins to break the loaves and divide the 
fishes, and distribute " to his disciples, and the disci- 
ples to the multitude." One company, and another, 
and another, is supplied ; and still he goes on to break 
and distribute. Fifty fifties have been supplied, and 
still he breaks, and divides, and gives. And on, and 
on goes the work, and the loaves still multiply ! Five 
thousand hungry men have eaten, and still the bread 
and the fish abound ; and every woman and every child 
receives a liberal share, and eats and is satisfied, all 
are satisfied ; and fragments lie thick around that may 
fill many baskets. 

The impression upon the multitude is deep and 



IV.] FEEDING OF THE FIVE THOUSAND. 319 

strong. " This is of a truth that prophet that should 
come into the world," say they. Heretofore they be- 
lieved Jesus to be a prophet. But this climax of 
miracles, this virtual creation of a material substance, 
in which no psychical influence could operate, con- 
vinces them that Jesus is " the prophet," the Messiah 
that should come. This must be the " king of 
Israel." And why shall he not be at once crowned 
and proclaimed ? Here we are, five thousand able 
witnesses of his miraculous, creative power ; why shall 
we not raise the Messianic standard and proclaim him 
head of the theocracy ? 

Such sentiments begin to run through the admiring 
thousands, whose enthusiasm now seems irresistible. 

But Jesus know T s better the plan and issue of his 
mission. No civil crown will he wear, no army will 
he head against the powers that be. His king- 
dom is not of this world. Nor is this admiring mul- 
titude possessed of such a devotion as he approves. 
He will evade and frustrate their design. 

Night coming on, Jesus bade his disciples embark 
in order to return to Capernaum. Having sent them 
away, he dismissed the multitude, and went away 
alone upon a mountain to pray. He sought silent 
communion with his Father, rather than a civil 
crown, as the consummation of that day's labor and 
achievements. 

The disciples sailed along the shore for awhile to- 
ward Bethsaida, expecting Jesus to come and embark 



320 THE STORM. [PERIOD 

with them, after he should dismiss the multitude. But 
having waited and watched for him in vain, until it was 
dark, they at length steered across the lake for Caper- 
naum. To their dismay a strong head wind arose ; the 
night grew stormy, and the sea boisterous. Between 
three and six o'clock in the morning, they were still toil- 
ing at their oars, about four miles out, unable either to 
advance or to return to the shore they had left. In 
their perplexity, a new terror suddenly arose. Out 
upon the rough billows appeared the form, of a man, 
walking upon the water. Doubting not that the ap- 
parition was a spirit, sent, perhaps, to trouble them, 
the terrified disciples cried out from fear. But in 
answer to their cry, a well-known voice replied, "It 
is I, be not afraid." 

Peter overjoyed cries out, "Lord, if it be thou, bid 
me come to thee on the water ;" and he said, "come." 
With more zeal and self-confidence than true faith, 
the headlong Peter leaps overboard and begins to ad- 
vance. But the wind and the waves overcome his 
faith, he begins to sink, and cries again, " Lord, save 
me." Jesus catches the sinking disciple, reproves 
him for his doubting, and with him enters the ship. 
At once the winds blow fair, the storm abates, and 
they are drifted to their desired haven. Wind and 
wave are obedient to him who walks upon the billows ; 
all goes well when Christ is in the ship. 

Owing, perhaps, to their fear and personal inter- 
est, this miracle of walking the sea and stilling the 



IV.] CHRIST SIFTS HIS FOLLOWERS. 321 

tempest, more powerfully impressed the twelve than 
had the miracle of the preceding evening. Deeply agi- 
tated they worship him, saying, " of a truth thou art 
the Son of God." 

Landing after day-break, upon the western shore 
of Gennesaret, Jesus is recognized by the people, and 
the scenes of former days are re-enacted. 

Wherever he goes, into city, village, or country, he 
is met by the eager populace bringing their sick and 
infirm, filling at times the streets where he is to pass, 
and entreating that they may touch, "if it were but 
the border of his garment. And as many as touched 
him were made whole/ ' 

[John 6, 22: 71; 7: 1.] 

On the next day after the miraculous feeding of 
the multitude, east of Gennesaret, they were at a loss 
to account for Christ's disappearance ; they had seen 
the disciples go off without him, and were not aware 
of his departure during the night. 

Full of enthusiasm, and eager to witness new mira- 
cles, they diligently sought him. Unable to find him 
east of the lake, many of them obtained a passage 
across to Capernaum, probably upon boats that had 
come up from Tiberias. Continuing their search, they 
at length found Jesus in the synagogue at Capernaum, 
and enquired with much apparent interest when he 
had come across the lake. 

Jesus, aware of the superficiality of their attach- 



322 discourse In the synagogue. [period 

ment, instead of welcoming them as they hoped, im- 
mediately began to reprove their selfishness and car- 
nal views. "Ye seek me not because ye saw the 
miracle^ but because ye did eat of the loaves and were 
filled." He counsels them to seek not perishing meat, 
but to labor "for that which endureth unto everlasting 
life; which the Son of Man," whom the Father has 
"sealed" (impressed his seal upon him as divine), 
shall give unto them. 

To the question of some one, what they must do 
"to w r ork the works of God? " how they may secure 
the bread of life (perhaps anticipating that Christ 
would prescribe new rites and formalities), he replies, 
"Believe on him whom he hath sent." A true faith 
in Christ is the substance of all religion. 

But they are not ready to believe with a true faith ; 
their carnal enthusiasm has been cooled, and they ask 
for some surer sign that he is the Son of God. They 
had not seen the bread rain down out of heaven, as 
did the manna for their fathers. A stupid people 
with no affinity for spiritual things may admire mira- 
cles ; but no true faith will be engendered in such 
minds by them; they will still clamor for "signs." 

Endeavoring to awaken more spiritual desires, 
Christ more directly presents himself to them as the 
true, heaven-descended bread. But they are per- 
plexed and offended that he, whom they had known 
as "the carpenter's son," should talk of having come 
down from heaven. He then proceeds to show them 



IV.] DISCOURSE IN THE SYNAGOGUE. 323 

the reason of their obtuseness and incredulity. They 
need a new disposition of heart, and an inward draw- 
ing of the Father. They must be taught of God and 
obey his call ; not carnally waiting to see him by the 
bodily eye, but by a higher longing and spiritual ap- 
propriation of Christ as the living bread, becoming 
partakers of the heavenly life. 

As they pervert and take in a carnal sense the re- 
mark of Christ, that he would give his flesh for the 
life of the world, he repeats more forcibly, that unless 
they eat his flesh and drink his blood, they can have 
no true life ; unless they receive that divine life se- 
cured by his self-sacrifice, his death, and live upon 
him by a free and constant participation of his spirit, 
they can not have any spiritual life. 

But the carnal hearers can not conceive how Christ 
could have come from heaven as bread for them. It 
is a "hard (absurd) saying, who can hear it? " Know- 
ing their perplexity and vexation Christ intimates that 
they may yet see him again ascend to heaven. 

This might have convinced them that he meant no 
carnal eating of his flesh ; particularly as he remarks 
that his words are spirit and life ; to be taken spirit- 
ually, not literally and carnally. " The flesh," says 
he, "profiteth nothing." A literal, carnal interpre- 
tation of these words is valueless. Hence, the natu- 
ral inference that he meant not a literal eating of his 
flesh, but a spiritual appropriation of himself as an 
atonement for sin, and the imparter of divine life. 



324 CHRIST SIFTS HIS FOLLOWERS. [PERIOD 

Christ probably desired to sift his followers, and 
hence presented such truth, and in such forms, as to 
attract more strongly his true disciples, and to repulse 
the selfish and carnal. 

This was the result. Many " went back and walked 
no more with him." 

In view of their apostacy, Christ afterward asks 
the twelve whether they will also forsake him? And 
in reply to Peter's assurance that they had the witness 
of his Messiahship, he tells them that one of them is 
false, " one of you is a devil." This shows that 
Christ, at this time, knew the true character and pro- 
spective end of Judas. The assurance, given in such 
strong language, of the hypocrisy of one of them, 
might have led to such a self-examination as would 
have resulted in the repentance of Judas, had he not 
been indeed "a devil." 

The great falling off, occasioned by the above dis- 
course, amongst the followers of Jesus, was a signal 
for renewed and fiercer persecution on the part of 
the hostile Jews. Jesus was by this confirmed in 
his determination to stay away from the present, that 
is the third, passover at Jerusalem, the centre of 
pharisaical power and hostility, and to continue his 
ministry still longer in the north. 

The following incident shows the nature of the 
charges preferred by the Pharisees, and the unshrink- 
ing manner in which he met them. 



IV.] OF DEFILEMENTS. 325 

[Matt 15 : 1—20 ; Mark 7 : 1—23.] 

The slight regard paid to pharisaical traditions 
by Christ and his disciples was the greatest vexation 
to his enemies. Seeing the disciples go to the table 
without first washing their hands, which the Pharisees 
enjoined as a religious duty, some of them from Jeru- 
salem make complaint to Christ, and demand a reason 
for such lawlessness. His reply is a severe thrust at 
their whole system of formalism and hypocrisy. They 
asked, why his disciples transgressed " the traditions 
of the eiders?" "Why," asks he, "do ye trangress 
the commandments of God by your traditions," "teach- 
ing for doctrines the commandments of men." As a 
specimen of their transgressions, he cites the device 
by which they encouraged ingratitude and cruelty to 
parents, justifying a child in withholding the means 
of sustenance from needy parents, in order to make 
showy sacrifices and gifts for the temple. " And," he 
adds, "many such like things ye do." 

Then turning to the people, he warns them against 
the senseless formalism of the times, telling them that 
what comes out of a man defiles him, not what enters 
into him. 

Afterwards, the disciples came to Jesus, telling 
him that the Pharisees had taken offence at this re- 
mark, and desiring for themselves an explanation of 
his meaning. Even they were yet, to some extent, in 
bondage to tradition. 

As to the Pharisees, said he, "let them alone." 

28 



326 OF DEFILEMENTS. 

Every plant not of the Father's planting shall be 
rooted up. And such are they. " Blind leaders of 
the blind," they and their followers shall fall. 

But he expressed surprise that the disciples could 
not understand his remark. Perceive ye not, that 
what a man eats goes not into his heart, affects not his 
inner life ; but that out of his heart come all vile de- 
filements and wickedness ? 



PERIOD V. 



FROM THE THIRD PASSOVER TO THE 
FEAST OF TABERNACLES. 



The absence from Galilee of many of the people 
at the time of the passover, and the alienation of 
many who had pretended to be his friends, gave 
Christ an opportunity to retire with his disciples to 
more remote districts. This he desired in order to 
have more private communion with them and complete 
their instructions, and also to avoid meeting Herod ; 
perhaps, also, he desired for awhile to come less in 
contact with the hostile pharisaic party, and slightly 
to extend his mission into the more obscure regions. 

We find him soon with his disciples traversing the 
Mediterranean shore, in the vicinity of Tyre and Si- 
don. Of the many rich conversations enjoyed by the 
disciples during this journey, or of the great thoughts 
that swelled the bosom of Jesus as he looked west- 
ward over that sea which a Paul was afterwards 
to traverse for his sake, no record remains. Only one 



328 THE SYROPHENICIAN WOMAN. [PERIOD 

incident of the journey is recorded, the healing of the 
Syrophenician woman's daughter. 

[Matt. 15: 21—28; Mark 7 : 24—30.] 

The fame of Jesus had preceded him, and even in 
Tyre and Sidon he could not remain unobserved. 

A heathen woman of that region, who had a de- 
moniacal daughter, heard of him, and sought him in 
behalf of her child. Christ desiring not to attract 
attention in that place, at first paid her no attention. 
When she followed them perseveringly, crying, " 
Lord, Son of David, have mercy!" the disciples re- 
quested Jesus to send her away. Then he said to her 
in caustic language, ".It is not meet to take the child- 
ren's bread and cast it to dogs." 

These severe words were not uttered without a 
reason. Christ had, on former occasions, relieved 
heathen sufferers ; and, although his personal labors 
were to be mainly restricted to the Israelites, yet he 
had no bitter and exclusive prejudice against others. 
Probably when he made this remark, he designed to 
gratify her desire. But he would first try her faith 
and humility, and secure from her an expression of 
meekness and confidence that should be instructive to 
the disciples, and memorable for all time. 

Conscious of her inferiority, and full of reverence 
for Christ as the representative of God, instead of 
going away discouraged, grieved, or angered by his 
sharp remark, the woman answered meekly, " Truth, 



V.J JESUS IN DECAPOLIS. 329 

Lord." the dogs should not have the children's bread, 
"yet the dogs under the table eat of the children's 
crumbs." May not even we have a crumb of mercy? 
This was enough. Jesus now replied, " woman, 
great is thy faith ; " "for this saying go thy way, the 
devil is gone out of thy daughter." At the same 
time, as she learned upon returning home, "her 
daughter was made whole." 

Thus Christ again showed his disciples that hum- 
ble faith is the condition of acceptance with God ; 
and that this faith is as acceptable in a Syro- 
phenician woman as in the most favored son of 
Abraham. 

[Matt. 15: 29—38; Mark 7: 31—37; 8: 1—9.] 

Returning from the region of Tyre, Jesus, as if 
still to avoid the domains of Herod, passed into De- 
capolis, a small, independent State, lying south-east 
of the Sea of Galilee. Seeking retirement, he went 
upon a mountain ; but this was too near the theatre 
of his former labors for him to remain un visited. 
The story of the Gadarene demoniac, and probably 
the report of all his miracles in Galilee, had penetra- 
ted the region; and, consequently, Christ soon found 
himself again surrounded by multitudes, bringing to 
him the sick and infirm of every order. Again he 
resumed his wonderful deeds of mercy. The first 
miracle performed here, at this time, deserves special 
notice, on account of the manner in which it was per- 
28* 



330 



CURE OF THE DEAF MAN OF DECAPOLIS. [PERIOD 



formed. The subject was a deaf man, who " had an 
impediment in his speech." Mark says, that Jesus 
"took him aside from the multitude, and put his fin- 
gers into his ears, and he spit, and touched his tongue, 
and looking up to heaven, he sighed, and saith unto 
him, be opened." Immediately "his ears were 
opened, and the string of his tongue was loosed, and 
he spake plain." 

As Jesus now desired retirement, and enjoined 
upon the man and his friends not to tell of the cure, 
it seems probable that he took the man aside and used 
the manipulations and signs mentioned, in order to 
diminish somewhat their astonishment, by exhibiting 
something approaching, in appearance, the use of ma- 
terial means ; which still were evidently inadequate to 
the result, without a supernatural agency. 

But his injunction of secrecy caused the greater 
publicity; and as he would never refuse a deed of 
mercy when sought for in faith, miracle followed mira- 
cle, until the people "glorified the God of Israel," 
saying, "He hath done all things well." 

It was soon reported far and near where Jesus was, 
and visitors thronged to him from a distance. Three 
days the eager multitude lingered about him forgetful 
of their common wants. Indeed, the number in at- 
tendance, which had now reached " four thousand, be- 
sides women and children," was too great to admit of 
any natural supply of food out there upon the deso- 
late mountain. 



V.] FEEDING OF THE FOUR THOUSAND. 331 

Christ's sympathy for them in these circumstances 
was the occasion of his working another miracle very 
much like that wrought a short time before, near 
Bethsaida- Julius. 

By the multiplication of seven loaves and a few 
fishes that were found amongst the company, he sat- 
isfied the hunger of the vast assembly, and seven 
baskets of fragments remained. 

[Matt. 15: 89; 16: 1—4; Mark 8 : 10—12.] 

After feeding and dismissing the multitude in De- 
capolis, Jesus with his disciples passed over the lake 
westward and northward to Magdala, a village four 
miles north of Tiberias. Here they were met and 
worried by a company of sceptical Pharisees and 
Sadducees, who wished Jesus to give them some as- 
tounding " sign from heaven." Sighing deeply at the 
repetition of such stupid and carnal demands, and the 
obstinate unbelief of those who made them, he gave 
them only a sharp rebuke, and left them. 

[Matt 16 : 4—12 ; Mark 8 : 13—21.] 

Again embarking in their little vessel, Christ and 
his disciples steer across the lake to the vicinity of 
Bethsaida-Julius. This is the commencement of a 
tour northward into the region of Cesarea Phillippi. 

As they approach the north-eastern shore of the 
lake, it occurs to them that they have forgotten to 
bring with them the desirable quantity of provisions ; 



332 LEAVEN OF THE PHARISEES. [PERIOD 

a single loaf or cake, insufficient for a meal, being all 
that is found amongst them. 

The mind of Jesus is occupied with thoughts of the 
Pharisees whom he had met at Magdala, and taking 
a figure from the topic on which the disciples were 
conversing, he bids them beware of the "leaven" of 
the Pharisees. Their dulness in not perceiving the 
purport of his remark leads him to remind them of 
his ability to furnish bread as he had done for the 
multitudes ; and to intimate the greater importance 
of solicitude respecting the sentiments with which 
their minds should be leavened. They should be on 
their guard against the specious pretences of phari- 
saical enemies. 

[Mark 8 : 22—26.] 

Leaving the lake, the travellers proceeded next to 
Bethsaida, the first town on their way to Cesarea 
Phillippi. There a blind man was brought to Jesus, 
and a cure solicited. Taking the man out of the 
town, to avoid publicity, and as in the case of the 
deaf Decapolitan performing certain manipulations, 
he partially restored his sight. Enquiring of the man 
whether he saw anything, he replied, "I see men as 
trees walking." Then putting his hands again upon 
him he gave him perfect vision, and sent him home, 
enjoining upon him not to tell any in the town what 
had been done for him. The transaction was evidently 
managed so as to avoid publicity and further detention 
at Bethsaida. 



v.] peter's faith. — the keys. 333 

[Matt. 16: 13—20; Mark 8 : 27—30; Luke 9 : 18—21.] 

As they journeyed northward, Jesus enquired of 
the disciples what opinion the people, amongst whom 
they had travelled on their mission, held respecting 
himself. The reply was, that some regarded him as 
John the Baptist, others as Elias, and others still sup- 
posed that one of the old prophets had arisen. 

This shows that Christ was at that time held in very 
high estimation, even by those who had no conception 
of his real character. The old prophets were regarded 
by all as the first of men. 

After giving the opinions of " the people, the 
apostles were asked their own opinion respecting Je- 
sus. Peter replied for himself and the others, "Thou 
art the Christ, the Son of the living God." 

This prompt and unqualified avowal of his faith 
secured for Peter the warm approbation of Jesus. 
"Blessed art thou, Simon Bar Jona, for flesh and 
blood hath not revealed it unto thee, but my Father 
which is in heaven." This faith is an inner revelation 
from God. Only an inner communion with the divine 
spirit reveals Christ's true character. Peter had at- 
tained an intuition of the divine life, and hence Christ 
proceeded to promise him the honor of being the founder 
of the Christian church, and the first preacher of the 
gospel to the world, so far as merely human agency 
was concerned. And as the first preacher, Peter 
should have the keys of the visible kingdom or church. 
He should (loose) proclaim pardon to those who rightly 



334 PETER COMMENDED AND REPROVED. [PERIOD. 

received the message of the gospel ; and (bind) virtu- 
ally pronounce the condemnation of those who re- 
jected it. Although the disciples were convinced of 
the Messiahship of Jesus, they had very erroneous 
views respecting the nature of that Messiahship. To 
prevent the excitement and political manoeuvres which 
might result from wrong notions respecting the office 
of Messiah, he commanded his disciples not to tell 
any man that he was the Christ. 

He thus confirmed the faith of the disciples, ad- 
mitting that he was the Anointed, but enjoined silence 
respecting this truth until they should have more cor- 
rect views of his plan. In order to correct their ap- 
prehensions, he proceeded next to instruct them in 
respect to his anticipated sufferings and death. 

[Matt. 16 : 21—28 ; Mark 8 : 31—38 ; 9 : 1 ; Luke 9: 22—27.] 

Peter heard with astonishment from the lips of 
Jesus that he should " suffer many things of the elders, 
and chief priests and scribes, and be killed, and be 
raised again the third day." Influenced by his love 
for the person of Jesus, and by his worldly expecta- 
tions, more than by correct view r s of his mission, and 
humble submission to his superior w T isdom, the rash 
disciple exclaimed, "Far be it from thee, Lord: this 
shall not be unto thee." This inconsiderate exclama- 
tion brought upon Peter a rebuke as pungent as the 
previous commendation had been flattering. 

Regarding Peter's zeal and attitude as designed to 



V.] THE TRANSFIGURATION. 335 

turn him away from the great object of his mission, 
Christ replied to him, " Get thee behind me, Satan; 
thou art an offence unto me." Mere human affection, 
though devoted to the person of Jesus, must not be 
suffered to oppose the faithful discharge of duty. 

Turning then to the whole body of the disciples, 
Jesus taught them that not only must he suffer, but 
whoever would follow him as a true disciple, must be 
prepared to renounce all things else and bear persecu- 
tion and death for Jesus' sake. The disciple is not 
called to ease and power, but to a life of toil and self- 
denial. The world, its favor and fortune, honors and 
emoluments, stand opposed to the life of the soul. 
Only they who are prepared to suffer with Christ here, 
and await his second coming for the reward, can be 
admitted into his kingdom. Triumph comes after 
conquest. And, for their encouragement, he adds, 
that the time is not distant when the kingdom of God 
shall come in victorious power. 

[Matt. 17: 1—13; Mark 9: 2—13; Luke 9 : 28—36.] 

The next recorded incident in our history occurred 
about a week after the above conversation on a moun- 
tain, probably in the region of Cesarea Phillippi. 

Jesus had retired to the mountain with Peter, 
James, and John, for private devotion. A mountain- 
solitude was his favorite resort. The grandeur and 
silence of such a place were most concordant with his 
exalted thoughts and holy feelings. Here could he 



336 THE TRANSFIGURATION. [PERIOD 

most freely commune with the Father. Who knows 
what scenes of holy converse were witnessed by the 
mountains to which Christ resorted ? The three dis- 
ciples named above were permitted to witness one of 
those scenes, and testify of its splendor. One glance 
was given them into the otherwise unseen glory that 
belonged to the incarnate Son of God. 

The three, destitute of the ardent devotion of their 
Master, fell asleep while he continued his prayer. 
Aroused at length they saw, as in a dream, the face 
of their Master radiant, and his very garments glis- 
tening white as the light. Anon, two men stood by 
him conversing upon the subject of which Jesus had 
recently spoken to them, his sufferings and death, 
which were ere long to be accomplished at Jerusalem. 

The surprised and bewildered spectators gazed in 
silence until the men, whom they learn to be Moses 
and Elias, departed. Peter half unconsciously ex- 
claimed upon their departure, " Master, it is good for 
us to be here," and proposed to erect tabernacles for 
Christ, Moses, and Elias. 

While he spake, a new surprise appeared. A 
"bright cloud" settled down and enveloped them; 
and out of the cloud broke the voice of the Unseen, 
saying, " This is my beloved Son, hear him." 

At sound of this voice, the already trembling dis- 
ciples fell prostrate, and heard and saw no more, till 
Jesus approached and said, "Be not afraid." En- 
couraged thus, they "lifted up their eyes ;" the cloud 



V.] THE TRANSFIGURATION. 337 

and the voice had passed, and they were again alone 
in the silent night with their divine Lord. 

Thus the Father with an audible voice testified to 
these disciples, as he had before done to the Baptist, 
that Jesus was peculiarly his Son. This testimony 
had great weight with the hearers. But as Jesus de- 
sired that his divinity should be known as yet only 
by those who possessed susceptibility of soul to appre- 
ciate him, as they descended the next day from the 
mountain, he charged them to " tell no man what they 
had seen" and heard, until after he should rise from 
the dead. The narrative states, that this injunction 
was strictly obeyed, though they could not at this 
time conceive " w T hat the rising from the dead should 
mean." 

Another difficulty existing in the minds of these 
disciples was at that time proposed to Christ for so- 
lution. How is the Messiahship of Jesus to be recon- 
ciled with the fact that "Elias must first come?" To 
this it was replied, that the prediction of the coming 
of Elias was already fulfilled. " Elias has come al- 
ready" (in the person of John the Baptist), "and 
they know him not, but have done unto him what- 
soever they listed; likewise shall also the Son of 
Man suffer of them." These disciples had not before 
understood that John answered the prediction of 
Malachi, "Behold, I will send you Elijah the prophet, 
before the coming of the great and dreadful day of 
the Lord." 

29 



338 THE DEMONIAC HEALED. [PERIOD 

This prediction was probably suggested by the 
appearance of Elijah at the transfiguration, and their 
enquiry respecting it answered as above. 



[Matt. 17: 14—21; Mark 9: H— 29; Luke 9 : 37—13.] 

When Jesus and the three that were with him came 
down to the other disciples, they found there a great 
multitude of people in a state of high excitement. 
The cause of the gathering and the agitation was the 
presence of a father with a demoniacal son, w^hom the 
disciples were unable to cure. The failure of the 
disciples encouraged certain scribes present, and at 
the moment of Christ's approach they were pressing 
the disciples with severe questions. The sudden ap- 
pearance of Jesus at this juncture relieved the disci- 
ples and turned the attention of the crowd to him. 
Around him they all spontaneously gathered, some 
anticipating a miracle, and others desiring to see a 
failure on the part of the Saviour. The anxious fa- 
ther humbly and earnestly entreated Jesus, if he 
could, to heal his son. The manner in which he 
speaks indicated some doubt in his mind relative to 
the ability of Christ. Hence, the latter answered 
with somewhat of rebuke, "If thou canst believe, all 
things are possible." The danger lies not on the side 
of Christ, but on that of the other party : is there 
faith adequate to such a work ? Humbled and anx- 
ious the father cried out, with tears, Lord, I believe : 
help thou mine unbelief. " This was the feeling Christ 



V.] THE DEMONIAC HEALED. 339 

desired. Meantime the multitude came "running to- 
gether," with increasing excitement ; but suddenly 
they were silenced, and heard with breathless interest 
that calm voice of power saying, " Thou dumb and 
deaf spirit, I charge thee come out of him ! " With 
a shriek the demoniac fell and struggled in a fierce 
paroxysm. That past, "he was as one dead; but 
Jesus took him by the hand, and he arose." 

This case was peculiarly severe ; it was also of 
long standing, even "from a child" he had been sub- 
ject to paroxysms. Hence, for effecting a miraculous 
cure, a very strong exercise of faith was needed. 
The disciples could not cast out this spirit for want 
of such a faith, as Christ afterwards told them. 
" This kind goethnot out but by prayer and fasting." 
They needed to increase their faith by acts of devo- 
tion and quiet meditation. Had you but faith enough, 
says Christ, you might by a word remove this moun- 
tain from its place. Of course this remark applied 
only to those who were the chosen organs of the spirit, 
commissioned to work miracles in confirmation of the 
gospel. 

[Matt, 17 : 22, 23; Mark 9 : 30—32 ; Luke 9 : 43—45.] 

Leaving the region of Cesarea Phillippi, Jesus 
with his company again returned as privately as pos- 
sible into Galilee, continuing the instruction and 
training of his disciples. 

In his remarks, he now referred frequently to his 



340 TRIBUTE-MONEY. [PERIOD 

approaching sufferings ; and did it in such a manner 
as deeply to affect his followers, although they could 
not understand the true import of his prediction. 
They saw, as through a mist, a grim conflict advan- 
cing, but "feared to ask him respecting it." The 
thought of his death, though coupled by him at this 
time with the promise of a resurrection within three 
days, came over them with chilling severity, and they 
but shuddered in silence, afraid to know the particulars 
of what seemed to them monstrous, if not impossible. 

[Matt. 17: 24—27; Mark 9: 33.] 

A curious and significant incident occurred upon 
their arrival at Capernaum, where we next find our 
little company of Galileans. For some reason, per- 
haps on account of the attendant throng, Jesus and 
some of the disciples had not paid the tribute-money 
which was expected every spring from every loyal 
Jew, for the temple-service. 

* Upon their return to Capernaum, the collector 
asked Peter whether or not his Master would pay it. 
Peter answered in the affirmative, and immediately 
went to the house where Jesus was, to ask him about 
it. Knowing his errand, Jesus anticipated his ques- 
tions by asking him whether the kings of the earth 
take tribute from their own children or from stran- 
gers ? " " From strangers," replies Peter. " Then," 
says Jesus, "are the children free." That is, Christ 
being head of the theocracy, and " greater than the 



V.] TRIBUTE-MONEY 341 

temple/' was under no obligation to contribute to the 
support of that service which he was himself to super- 
sede. Had he been recognized as Messiah, he would 
not have been called upon for tribute. Nevertheless, 
says he, "lest we should offend them, go thou to the 
sea, and cast an hook, and take up the fish that first 
cometh up : and when thou hast opened his mouth, thou 
shalt find a piece of money ; that take and give unto 
them for me and thee." Christ would not insist upon 
his abstract rights, when his motives might be im- 
pugned, and evil result. He would encourage Peter 
to "fulfil all righteousness," and though pennyless, 
go forward, and trust Providence to furnish the stater 
required for tribute. 

[Matt. 18: 1—9; Mark 9 : 33—48; Luke 9 : 46— 50. J 

Despite the rich instructions given by Christ to 
his disciples, they still had imperfect views of his plan, 
and cherished selfish and foolish dreams of aggran- 
dizement in his kingdom. Their success while on their 
trial-mission, and their recent failure in the case of 
the demoniac, probably led them to dispute as they 
came to Capernaum, respecting their comparative 
power and efficiency, and the relative positions they 
should occupy in Messiah's kingdom. 

Christ took occasion soon after to question them 
respecting this childish dispute, and to expose the in- 
consistency of such a spirit, and its hostility to the 
true kingdom of God. Taking a little child he pre- 
29* 



342 WHO SHALL BE GREATEST. [PERIOD 

sented it to them as the model of & true disciple; tel- 
ling them that " whoever should be most humble and 
unassuming, most child-like, should be greatest in the 
kingdom of heaven/ ' Moreover their deeds were 
meritorious only when prompted by love to him. 
Hence, that one is my friend, says Christ, who, for 
my sake, acts the part of servant to a child. " Who- 
so shall receive one such little child in my name, re- 
ceiveth me ; and whosoever shall receive me, receiveth 
not me, but him that sent me." Whoever, from faith 
in Christ and love to him, performs deeds of kindness 
to his children, shall in return receive God as his 
portion. And the least (humblest) of Christ's disci- 
ples shall be greatest in his kingdom. 

The stress laid by Christ upon doing things in his 
name, probably led John to suggest at this time an 
incident which had recently occurred. " Master, we 
saw one casting out devils in thy name, and we for- 
bade him, because he followeth not with us." 

The success of the twelve had induced others to 
attempt the expulsion of evil spirits in Christ's name. 
This displeased the disciples, and they protested 
against it. But the question now arose in John's 
mind, whether they had done right. Jesus told him 
not to forbid such an one. The success of his efforts 
proved that God was with him. " He that is not 
against us is for us." If not a true disciple as yet, 
he may become one. Let no one be discouraged 
whose aim and tendencies are favorable. Be it that 



V.] OFFENCE AND TRESPASS. 343 

he follows not with us, belongs not to our society or 
communion, "there is no man which shall do a mira- 
cle in my name that can lightly speak evil of me." 
Is the man's heart in harmony with Christ, and is he 
working for the same great ends for which we should 
work ? If so, forbid him not. Christ sanctions no 
sectarianism; nor does he despise those who have not 
yet attained to the position of perfect men in him. 
Hence, says he, "it were better for him who shall offend 
one of these little ones that believe in me (discourage 
a trembling saint, or seeker after truth) that a mill- 
stone were hanged about his neck, and he were cast 
into the sea." Offences will come (to the children of 
Christ), "but wo to that man by whom the offence 
cometh ! " Hence he proceeds to exhort them to 
guard against suffering offences. Better cut off a hand, 
pluck out an eye, and enter heaven halt and maimed, 
than be cast whole and sound into "the fire that 
never shall be quenched, where their worm dieth not ; " 
so grievous a sin is it to cause any child of God to go 
astray. 

[Matt. 18: 15—17.] 

In the same connection, Christ gave that beauti- 
ful, just, and unalterable law for the settlement of 
differences between Christian brethren. If a brother 
trespass against thee, go to him alone, and, if possi- 
ble, bring him to terms. If this fail, take one or two 
witnesses ; if he is still obstinate, tell it to the church ; 



344 OFFENCE AND TRESPASS. [PERIOD 

and if he will not listen to the church, count him a 
heathen. 

[Matt. 18: 21—35.] 

Hereupon Peter enquired respecting the law of 
forgiveness. How often must I forgive an offending 
brother, " seven times?" Jesus answered, "Not 
seven, but seventy times seven." The duty of for- 
giveness was then illustrated by the parable of the 
servant who was forgiven by his Lord ; but who after- 
ward cruelly treated a fellow-servant who was unable 
to pay him a slight due. 

The import of the parable is, that any injury a 
brother may do to us is slight and trifling compared 
with our sins against God, and hence we ought to be 
ever ready to do to an offending brother as God does 
to us, forgive his trespasses. 

The man in the parable recalled his pardon when 
he learned the implacable character of the servant, 
and " delivered him to the tormentors till he should 
pay the debt." " So also shall my heavenly Father 
do unto you, if ye from your hearts forgive not every 
one his brother their trespasses." 

[Luke 10: 1—16; Matt. 10: 16—42; Matt. 11: 20—24.] 

About half of the last year of Christ's public 
ministry had now passed. The month of October had 
arrived, and he determined to attend the feast of tab- 
ernacles at Jerusalem, and seek an opportunity to 



V.] THE SEVENTY SENT OUT. 345 

confirm the faith of those who had been inclined to 
him in Judea. He was aw T are that his ministry would 
terminate the next spring, and that what was to be 
done before his death must be done quickly. As he 
looked abroad over the field of his labors, and of the 
world, he was deeply impressed by the vast amount 
of effort that would be needed to evangelize such a 
field. In beautiful and expressive language, he said 
to his disciples, " The harvest truly is great, but the 
laborers are few." 

In order to make his remaining efforts more effi- 
cient, he determined to send before him a number of 
heralds, who should, as the twelve had done, proclaim 
the approach of the Messianic kingdom, and confirm 
their testimony by miracles. 

Seventy of the more reliable of his followers were 
now commissioned and sent out. The number seventy 
was significant amongst the Hebrews, and Christ may 
have fixed upon it on that account. 

The instructions given to these licentiates are not 
clearly distinguished by the Evangelists from those 
given to the twelve on a similar occasion. Matthew 
seems to have blended the two together in his account 
of the sending out of the latter. In general the pur- 
port of their commission is the same. But as the 
hostility to Christ and his followers was increas- 
ing, it seems more consistent to refer what is said re- 
specting opposition and persecution mostly to this 
occasion. 



346 THE SEVENTY SENT OUT. [PERIOD 

The seventy, like the twelve, were to go without 
money or provisions, relying upon the generosity of 
those to whom they should preach to supply their wants. 
They were to make the same proclamation, and con- 
firm their commission by similar deeds. When they 
entered a city, they were to stop wherever an invita- 
tion was given, and there abide, not wandering about 
from house to house. If any city refused them hos- 
pitality, they should wipe off the dust of their feet, as 
a testimony against it, and go to another. 

When arraigned and persecuted, they should feel nc 
anxiety respecting their defence, for, says Christ, " it 
shall be given you in that same hour what ye shall speak ; 
for it is not ye that speak, but the spirit of your 
Father which speaketh in you." Persecution they 
must expect. Christ came not to bring peace to 
those who remain in sin. His gospel will excite ha- 
tred and revenge. The irreligious will persecute unto 
death even their own relatives, parents, children, and 
companions, who may embrace Christianity. Hence, 
he forewarns the seventy, and through them all true 
disciples, that they must be ready to suffer for his 
sake, or they can not be his. Whoever will not bear 
the cross with him can not share in his triumph and 
kingdom. 

But there was one great encouragement to offset 
against this. Though going forth as sheep in the midst 
of wolves, the Shepherd's eye would be ever upon them. 
That particular Providence which suffers not a spar- 



T.] DOOM OP THE LAKE CITIES. J47 

row to fall unmarked would number the very hairs 
of their heads, and guard them with a Father's care. 
Therefore, says he, fear not them which kill the body T 
and can do no more ; fear only him who can destroy 
both soul and body in hell. 

The persecutors shall be brought to account ; and 
all to whom they preach shall be judged according to 
the reception they give to Christ's ambassadors, and 
the truth which they preach. 

Having thus commissioned the seventy, Christ 
prepared for his final departure from Galilee. Tu- 
multuous and sorrowful thoughts swelled his bosom as 
he cast his eye over the lake of Galilee, to the cities 
around it, where he had done so many mighty works. 
Here he had expended most of his ministry, and 
though some few hundreds had believed, the results 
were by no means proportioned to the expenditure. 
Glancing prophetically forward, he contemplates the 
desolation which should ere long come upon these 
cities for their wickedness, and utters that bodeful 
doom which time has seen fulfilled. " Wo unto thee, 
Chorazin, wo unto thee, Bethsaida ! and thou, Caper- 
naum, which art exalted to heaven, shall be thrust 
down to hell ! for if the mighty works had been done 
in Tyre and Sidon which have been done in you, they 
had a great while ago repented, sitting in sack-cloth 
and ashes. But it shall be more tolerable for Tyre 
and Sidon at the judgment than for you." The vain 
search of travellers after even the ruins of these cities 



348 CHRIST LEAVES GALILEE. [PERIOD 

tells us how low they have sunt, and how true was the 
Saviour's prediction. 



[John 7: 2—10; Luke 9 ; 51—56 ; Luke 18 : 11—19.] 

The relatives of Jesus, who were as yet sceptical 
respecting his Messiahship, were now preparing to at- 
tend the feast of tabernacles, and urged Jesus to ac- 
company them and exhibit his skill and power before 
the whole nation. Why, said they, should you re- 
main in this obscure region ? If you are what you 
pretend, and if you expect to be received as such, show 
yourself to the world. 

To this Jesus replied that his time had not yet 
come. They could go up to the feast without fear ; 
the world would find no fault with them ; but he 
had his own plans, and was not on so favorable terms 
with the world. He bore testimony against its evil 
works, and hence it hated him. Although he would 
not shrink from persecution, he would not needlessly 
push himself into danger, or wantonly provoke per- 
secution. 

Hence, after the departure of his brethren, he 
delayed a few days longer in Galilee. He knew what 
awaited him in Judea, but resolved not to avoid it. 

A few days after their departure, he set out for 
Jerusalem with the twelve, taking the more unusual 
route through Samaria. 

Here end the labors and sojourn of Christ in 
Galilee. 



V.] INCIDENTS IN SAMARIA. 349 

One or two incidents occurred in his passage 
through Samaria, worthy of note. 

One Samaritan village refused him lodging and 
common hospitality because he was going to attend 
the Jewish festival. This treatment so exasperated 
the disciples who were with him, that they desired to 
call down fire from heaven and destroy the place. 
Christ, however, in his characteristic manner, re- 
buked them, saying, " Ye know not what manner of 
spirit ye are of; for the Son of Man is not come to 
destroy men's lives, but to save them. ,, With this 
reproof he passed on to seek shelter elsewhere. 

Upon approaching another village of Samaria 
they were accosted by ten lepers, who " stood afar 
off, and lifted up their voices, and said, Jesus, Mas- 
ter, have mercy on us!" To their entreaty Jesus 
simply replied, " Go, show yourselves to the priests," 
as those were wont to do who were cured of this 
disease, in order to get a certificate of the cure. 
Encouraged by his direction to hope for a cure, the 
ten immediately set out for the temple, and soon 
perceived that their disease had passed away. One 
of them, who was a Samaritan, immediately turned 
back to thank the Saviour and glorify God for his 
goodness. 

The gratitude of this Samaritan, in contrast 

with the indifference of the others, who were 

probably Jews, was used by Christ to counteract 

the increased prejudice of the disciples against the 

30 



350 INCIDENTS IN SAMARIA. 

Samaritans, on account of the inhospitable treat- 
ment they had received at the other village. " The 
ten were cleansed, but where are the nine ? There 
are not found that returned to give glory to God, 
save this stranger.' ' 



PERIOD VI. 

FROM THE LAST FEAST OF TABERNACLES 
TO THE TRIUMPHAL ENTRY INTO JERU- 
SALEM. 



[John 7: 11—53; 8: 1.] 

Many enquiries were made for Christ, at Jerusa- 
lem, by those who came to attend the feast. He was 
now the great object of interest for the nation. Cu- 
riosity and vulgar wonder led many to desire to see 
him. The indignant Pharisees heard him spoken of 
on all sides. 

Suddenly, about the fourth day of the feast, the 
voice of Jesus was heard in the temple in public ad- 
dress. He had come in a manner calculated not to 
attract attention; yet he would not shrink from 
his enemies, but took a position adapted to elicit their 
hostility. The auditors were surprised at his mas- 
terly exposition of scripture ; and even the unbelieving 
wondered how one who had not been educated in the 
schools could exhibit such knowledge. 

In answer to their surprise and enquiries, Jesus 



352 JESUS TEACHES IN THE TEMPLE. [PERIOD 

told, them that his doctrine was not of human origin. 
He uttered not his own human wisdom, but the di- 
vine revelation of God ; as any one would discover 
who w T ould obey his precepts.* 

As soon as the Pharisees learned that Jesus was 
present, and that the people were disposed to regard 
him as the great prophet, if not the very Messiah that 
was promised in prophecy, they commissioned officers 
to arrest him on the old charge of sabbath-breaking. 

These officers mingled in the congregation to which 
Jesusdiscoursed, and listened to him, keeping their 
design a secret. Aw T are of their presence and aims, 
he took occasion to expose their folly and wicked- 
ness. 

Judge not, says he, according to the appearance, 
but judge righteous judgment. From pretended zeal 
for the law of Moses ye seek to kill me, for healing 
upon the sabbath, while yourselves perform circum- 
cision upon that day. Some of the hearers sneeringly 
enquire, who seeks to kill him? others, aware of the 
niovement of the Pharisees, wonder whether the rulers 
indeed know that this is the Christ ; feeling for the 
moment that his boldness and his wisdom prove him 
divine. But they have no well grounded faith, and 
soon fall back upon their prejudices. After all it 

* The order of events and discourses is somewhat confused and 
uncertain in this period ; and our arrangement of materials must 
be somewhat arbitrary. The Evangelists evidently did not record 
the discourses of Christ precisely in the order of their delivery. 



VI.] JESUS TEACHES IN THE TEMPLE. 353 

can not be Messiah, for " we know this man whence 
he is ; but when Christ coineth no man knoweth whence 
he is;" supposing that Messiah would suddenly ap- 
pear in some astounding manner which would preclude 
all doubt of his divinity. 

Aware of these cavils, Jesus exclaims, " Ye both 
know me, and ye know whence I am;" yet ye know 
not him that sent me. They knew his human origin, 
but not his divine. In their carnal pride they thought 
they knew him, yet, in reality, they knew him not. 

Here an effort was made to arrest Jesus, but the 
officers were so deeply impressed by his discourse, and 
the people were so generally in his favor, that no one 
had courage to lay a hand upon him. At the same 
time, by his calm demeanor defying their designs, 
he tells them that for a time he shall be with them ; 
but that a time is coming when they shall seek him 
in vain, and be unable to come to the place where he 
shall be. This they stupidly interpret to be a threat 
that he will leave Jewry and teach the Gentiles. 
Thus they fail to understand the warning given them 
of a time when in trouble they should long in vain for 
his deliverance. 

Such discourses were delivered day after day 
during the remainder of the feast. It was the last 
great festival of the nation which the Saviour was to 
observe with them, and his anxiety seemed constantly 
increasing to lead them to receive him as their spirit- 
ual life. Hence, he continued his discourses present- 

30* 



354 JESUS TEACHES IN THE TEMPLE. [PERIOD 

ing himself in various attitudes, as the light of the 
•world, the object of highest value. 

On the eighth, or last day of the feast, he "stood 
and cried," saying, "If any man thirst, let him come 
unto me and drink." Faith in me shall be to you a 
fountain of life. My indwelling spirit shall ever 
quench the thirst of the soul that possesses it. 

The feast ended, and still he went on publicly dis- 
coursing. Some of the people declared that he must 
be the Christ ; others declared that the Christ must 
come out of Bethlehem, whereas this man was from 
Galilee ; and thus they disputed and divided, and no 
one ventured to seize him. 

Vexed that he should thus proceed, the Pharisees 
angrily demanded of the officers why they have not 
arrested him? They can only reply that, "never 
man spake like this man." Hereupon they are still 
more enraged at what they call the stupidity of the 
ignorant. "Have any of the rulers or Pharisees be- 
lieved on him?" This ignorant people are cursed ! 
But even of their own number there are some who 
cherish a secret faith in him. Such is Nicodemus, 
who now enquires whether their law judges any one 
without a fair trial ? This turns suspicion upon him, 
and the sneering question follows, "art thou also of 
Galilee?" Two parties seem to be forming in the 
Sanhedrim, and without further action at present, 
they break up in dissatisfaction. 



VI.] THE ADULTRESS. 355 

[John. 8: 2—11.] 

On the evening of the last day of the feast, Jesus 
retired to the Mount of Olives to spend the night. 
Returning to the temple early in the morning, a crowd 
of people again collected to hear him. Meantime his 
enemies, aware that they must involve him in some 
deeper snare, and secure more popular accusations in 
order to turn the people against him before they could 
crush him, came to him with an artifice by which they 
hoped, from his known mildness toward sinners, to get 
him to take a stand against the law of Moses. 
Bringing to him a woman taken in adultery, they tell 
him that Moses commands that such persons be stoned : 
" but what say est thou ? " 

Unwilling to participate in civil or judicial affairs, 
which he ever declared to be out of his province, 
Christ at first paid no attention to them. But when 
they continued to insist upon an expression of his 
sentiments respecting the case, he at last rose up be- 
fore them, and said, " He that is without sin among 
you, let him first cast a stone at her." 

This was no legal decision of her deserts ; but an 
appeal on the moral bearing of the case to the con- 
sciences of her accusers, which might both incline 
them to leniency, and lead them to feel their own need 
of clemency. The effect was electrical ; the haughty 
and expectant countenances fell ; no other word was 
spoken by the Saviour, who stooped down and seemed 
to be indifferently writing upon the ground. One 



856 CHRIST ASSERTS HIS DIVINITY. [PERIOD 

after another the conscience-smitten and crest-fallen 
accusers of the woman disappeared, till she was left 
alone with Jesus, in the midst of the congregation. 
Admonishing her to sin no more, he sent her away, 
refusing to pass legal sentence against her. 

[John. 8: 12—59.] 

Resuming his discourse to the people, Jesus pro- 
claims himself to them as the light of the world, the 
light of life, by which alone the soul can be raised 
from darkness and death. Here he is interrupted 
by some Pharisees present, who assert that his preten- 
sions are inadmissible because he bears witness for 
himself. 

To this he replies, that the testimony which he 
offers in his own behalf is true, as it results from a 
higher than human consciousness, which they as mere 
men can not understand. Moreover he has other tes- 
timony. The Father not only grants him an inward 
assurance of his divinity, but also objectively and 
independently testifies for him in the miraculous works 
by which he confirms his mission. -Incapable, how- 
ever, of appreciating these remarks, the Pharisees stu- 
pidly ask, " Where is thy Father?" They can ac- 
cept no witness unless he be present to the carnal eye. 
Jesus replies, "Ye neither know me nor my Father: 
if ye had known me, ye should have known my Father 
also." To know Christ is to know God; the Father 
lives through the Son. 



VI.] CHRIST ASSERTS HIS DIVINITY. 357 

This was an evident assumption of divinity, such 
as they accounted blasphemy ; but so profound was 
the impression made by his preaching, that they dared 
not lay hands upon him. Hence, he proceeds again, 
with evident allusion to their machinations, to tell 
them that the time is coming when they shall seek him 
as a deliverer, but shall not find him. He shall re- 
turn above from whence he came. But they of the 
earth, earthy, shall die in their sins, and go down- 
ward. 

And, he adds, " when ye have lifted up the Son 
of Man," after ye shall crucify me, or possibly after 
you have caused me to ascend up from whence I came, 
"then shall ye know that I am he," the Son of God. 
When ye shall see my work extending by means of 
its inherent life, after my death and ascension, then 
shall those of you who are susceptible of spiritual im- 
pressions be convinced of my divinity. 

With such bold and convincing arguments, Christ 
silenced his learned opposers, and attained the confi- 
dence of the common people, who had never before 
seen the Pharisees and scribes put down by one who 
seemed to be of their own rank. But amongst the 
professed converts of this period were many who had 
no adequate views of Christian discipleship, and were 
liable to be led astray. 

Hence, Christ next directed his remarks to such 
persons, telling them that they could only be truly his 
disciples by a steadfast adherence to his word. Only 



358 FREEDOM AND LIFE THROUGH CHRIST. [PERIOD 

by continued obedience can you know the truth, and 
attain that freedom which it is designed to impart. 

Freedom was the boast of the Hebrews, and the 
remark of Christ that they should attain freedom 
through the truth at once aroused their pride, and, 
though conscious of political subjection to the Romans, 
they haughtily reply, " We be Abraham's seed, and 
were never in bondage.' ' This carnal interpretation 
of his words led Jesus more fully to demonstrate their 
spiritual bondage, in contrast with that inner freedom 
communicated by the Son of God through the 
truth. 

Though members of the Hebrew theocracy they 
were servants of sin; though lineal Hebrews, they 
were not spiritually children of Abraham, else they 
would not seek to kill one for telling them the truth. 
Though nominal worshippers of Jehovah, they were 
not the children of God, or they would listen to God's 
truth, and love him who was the manifestation of God 
on earth. Unbelievers, and imbued with the spirit 
of murder, they could be, as he told them, only the 
children of the devil, who " was a murderer from the 
beginning," and the " father of lies." 

This called forth a new burst of indignation. 
Heaping abuse upon Christ, they next call him con- 
temptuously Samaritan and demon. To this he calmly 
replies, that he is one who seeks the honor of God, 
and does not seek his own glory. He will not vindi- 
cate himself from their charges. There is One who 



VI ] FREEDOM AND LIFE THROUGH CHRIST. 359 

will honor him ; One who discriminates character, and 
who will bring forth judgment. With this remark 
relative to their abuse and persecution, showing them 
that they do not alarm him, he proceeds to commend 
himself to them as the life of the w T orld, " If a man 
keep my saying, he shall never see death.' ' They 
are now almost mad with rage, and again interrupt 
him, crying out, " Now w x e know that thou hast a 
devil ! Art thou greater than Abraham, and the 
prophets who are dead ? Whom makest thou thyself?" 
To this he replies in the same equable tone, that he 
makes no selfish pretensions. God bestows upon him 
the honor which he enjoys, that God whom he knows 
and obeys, but of whom they are ignorant. Never 
were such cutting sentences so calmly and elegantly 
delivered. Every word is fire to the listeners. And 
now comes the climax, when Jesus tells them that 
even their father Abraham, of whom they boast, re- 
joiced to see his day. " Thou not yet fifty years old, 
and hast seen Abraham !" they exclaim in a parox- 
ysm of rage. This was a perversion of his words, 
which rather imported that Abraham looked longingly 
forward, desiring to see his advent. But Jesus has 
no mind to explain and soften down his w r ords. He 
had yet told them but part of the truth, and he pro- 
ceeds in the same deliberate style, " Verily, verily, 
before Abraham was, I am." This was beyond their 
endurance ; their wrath broke loose in mob-violence ; 
and they determined to stone him to death on the spot. 



360 THE MAN AMONG THIEVES. [PERIOD 

But Jesus concealed himself from their sight, passed 
through their midst, and escaped unharmed. 

[Luke 10: 25—37. 

After the above discourse, Christ left the temple 
and probably the city, but he stiM remained several 
days in the vicinity of Jerusalem ; as appears from 
the fact that he soon after this healed a blind man in 
the city. Several incidents are narrated here, the 
precise time and place of which are not mentioned. 

One of these is the question of the lawyer, " what 
shall I do to inherit eternal life ? " and the delivery 
of the parable, setting forth the nature of the second 
table of the law, in reply to his question. 

The lawyer (one of a class who restricted them- 
selves to the law, discarding the traditions upon which 
the Pharisees generally laid so much stress) admitted 
that all duty was summed up in the two commands of 
supreme love to God, and equal love for all mankind, 
but wanted a definition of " neighbor," in the phrase 
"love thy neighbor as thyself." 

Thereupon Christ delivered the parable of the 
man who fell among thieves ; exhibiting the nature 
of true love for one's neighbor by the sympathy and 
conduct of the Samaritan, in contrast with the exclu- 
siveness and selfishness of the Priest and Levite, who 
rendered the unfortunate man no assistance. Accord- 
ing to the parable, the love which the law requires is 
all-pervading, and makes no distinctions of rank or 



VI.] MARTHA AND MARY. 361 

nation. Every human being who may need our as- 
sistance should be regarded as our neighbor. 

Luke 10: 38—42.] 

Amongst the families who welcomed the Saviour 
to their hospitality in the vicinity of Jerusalem, none 
gave him a heartier welcome or were more agreeable 
and home-like to him than the family of Martha in 
Bethany. The two sisters and brother, of whom 
Martha seems to have been the oldest, and perhaps 
to have owned the house, were all attached to Jesus. 
A pleasant and instructive anecdote is related of a 
visit made them by Christ during his present sojourn 
in Judea. 

The familiarity pre-supposed for such an occur- 
rence indicates that a familiar acquaintance already 
existed between the parties. 

Martha, as the mistress of the house, w T as unduly 
engrossed in her domestic affairs, while the younger 
sister, Mary, took her place at Jesus' feet, anxious 
only to hear him discourse. The former at length 
made complaint to Jesus that" her sister left her "to 
serve alone." Jesus in reply uttered that mild and 
famous rebuke, " Martha, Martha, thou art careful 
and troubled about many things : but one thing is 
needful ; and Mary hath chosen that good part, which 
shall not be taken away from her." 

In this remark, Christ neither encourages an idly 

contemplative disposition, nor discourages a proper 
31 



362 PRAYER. [PERIOD 

attention to our worldly interests. . But he beautifully 
inculcates the importance of making all our procedure 
subservient to the attainment of " the one thing need- 
ful," entire devotion to God. 

[Matt. 6: 7—15; Matt. 18: 19, 20; Luke 11 : 1—13.] 

Some important suggestions on prayer were given 
to the disciples about this period of Christ's ministry. 
He had been engaged in prayer some place near Je- 
rusalem. " When he ceased, one of his disciples said 
unto him, Lord, teach us to pray (give us a form of 
prayer) as John also taught his disciples." 

In an age of liturgies and formalisms, it was not 
strange that the disciples asked for forms of prayer. 
Christ rather designed that they should become pos- 
sessed of such a spirit as would spontaneously develop 
its own forms of devotion. 

Hence he told them to use no vain repetitions in 
prayer, and not to expect to be heard for their " much 
speaking." It is not the words, the form, but the 
deep yearning of the soul that constitutes true 
prayer. 

He then gives them a brief model, not so much 
as a standing form of devotion, as an exhibition of 
the true character and substance of Christian prayer. 
For brevity, comprehensiveness, and propriety of ex- 
pression and arrangement, this, called peculiarly the 
Lord's prayer, is inimitable. 

Analysing it we find an invocation, six petitions, 



vi.] lord's prayer. 363 

and a doxology. The first three petitions refer to 
God's glory and the prosperity of his kingdom, the 
latter three refer severally to our temporal wants, 
pardon for our sins, and the guidance of the divine 
spirit. The doxology or conclusion, like the invoca- 
tion, ascribes all glory to God. 

These several parts are arranged in the best con- 
ceivable order, and embrace the whole field of devo- 
tion. 

The invocation beautifully suggests the Christian 
view of man's relationship to God. We are to pray to 
no awful Deity enthroned in terrors ; to no far off and 
indifferent being destitute of regard for us in our low- 
liness ; and to no abstract, unconscious principle. 
But Christian prayer begins with " Our Father.''' We 
are, therefore, God's children, heirs with Christ of his 
kingdom. He is, therefore, a personal being, not 
merely the all of which we are part. He is infinitely 
above us, removed from us by his exaltation. He is 
our Father " in ■ heaven ." 

This exalted, heavenly Father's name we must 
hallow. His very name should be reverenced by all 
creatures. And our first desire and petition should 
be that he may be thus adored by us and by others. 
Consequent upon this is the advent of his kingdom. 
When men hallow God's name, they will be his sub- 
jects, and his reign will exist in their hearts. For 
such a coming of God's kingdom into the hearts of 
men, not for an external theocracy, or some social re- 



864 lord's prayer. [period 

organization of society, should we pray. Not for 
forms and professions, but for the doing of God's will 
should we long. This is the evidence that Ave hallow 
his name, and that his kingdom has come into our 
hearts. Pray, therefore, that mankind may reverence 
God, submit to his authority, and do his will. 

For ourselves we may ask daily bread, the contin- 
uance of kind providences and creature comforts. 

As sinners we need also forgiveness from God. 
As we need pardon from each other for injuries mutu- 
ally committed, and as we forgive those who injure 
us, so may we hope in God's pardoning mercy. We 
can hope for forgiveness only when we cherish a for- 
giving spirit. 

And not only do we need pardon for the past, we 
should pray for deliverance from future evil ; not for 
freedom from all trial. Some of the ills and trials of 
life are necessary for the development of our char- 
acters and the confirmation of our virtues ; but we 
may pray God not to lead us into scenes and circum- 
stances where we shall be tempted above w T hat we in 
our imperfection can bear. We may and should pray 
for him to deliver us from the power of evil, or of the 
evil one ; from the dominion of sin, and from the in- 
clination to yield to temptation. 

In the same connection, Christ sets forth the im- 
portance of confidence and perseverance in prayer. 
Pray, believing that ye shall receive. God, as a 
Father, delights in granting the prayers of his chil- 



VI.] RETURN OF THE SEVENTY. 365 

dren. Would a parent give stones, serpents, or scor- 
pions, to the hungry child that cries to him for food? 
Much less will God refuse his spirit to the child who 
craves it. 

Or would a disobliging neighbor rise in the night 
and grant a request merely to free himself from the 
importunity of the petitioner ? Much more will God 
answer "his own elect" who cry night and day unto 
him with tears. Come to God as to a Father, with 
the submissiveness and confidence of a child, and you 
shall not be disappointed. 

[Luke 10: 17—24.] 

By this time the Seventy who had been sent out to 
preach and perform miracles, probably along the 
valley of the Jordan, had worked their way along 
into Judea. There they again joined Christ, and gave 
a joyful report of their success. "Lord, even the 
devils are subject unto us through thy name." 

Jesus replied that before their return he "saw 
Satan as lightning fall from heaven. :" Their success 
over evil spirits was but another indication that the 
dominion of evil was broken, and that the kingdom of 
God was triumphant ; and the triumph of his king- 
dom was a pledge of the triumph of his servants. 
Hence, said Christ, " I give unto you power to tread 
on serpents and scorpions, and over all the power of 
the enemy." 

At the same time, he cautioned them against being 
31* 



366 RETURN OF THE SEVENTY. [PERIOD 

elated by their success. They should rejoice, not so 
much in the subjection of evil spirits, as in the estab- 
lishment of God's kingdom in their hearts, and in the 
world. 

The contemplation of the mission of these simple- 
hearted disciples, and the thoughts suggested by their 
report, deeply affected the Redeemer. 

He saw in this beginning of missionary effort the 
first budding promises of success for his cause in the 
hands of disciples. This was a pledge that they 
Would be true to their calling, and would, after his 
departure, spread the gospel committed to them. 

A peculiar joy thrilled his soul as he thought of 
these things, and he broke out in a strain of fervent 
thanksgiving to the Father, who had revealed to these 
spiritual "babes" that revelation which was hidden 
from the worldly, wise, and the great of earth. To the 
disciples he said, " Blessed are the eyes which see 
the things which ye see." Kings and prophets de- 
sired in vain to behold the advent of Messiah, and 
the dawn of the spiritual theocracy, and to hear the 
gospel which is now committed unto you. 

[John. 9: 1—14; 10: 1—21.] 

An incident occurred at Jerusalem shortly after 
the return of the Seventy, calculated to increase 
Christ's notoriety, and the hostility of the Pharisees. 

Unable to effect anything against his person, they 
had sought to limit his influence by terrifying the 



VI.] THE MAN WHO WAS BORN BLIND. 367 

people, in order to prevent them from following Mm. 
With this design they had published that whoever 
should confess to a belief in Jesus, should be exclu- 
ded from the synagogue. 

But even this terror to every Jew did not prevent 
Jesus from gaining new adherents. At the same time 
he seemed to defy their machinations and opposition, 
by repeating the deed upon which they ostensibly 
rested their accusation, healing the infirm upon the 
sabbath. 

At the time now under review, as Jesus and his 
disciples were passing to or from the temple, they saw 
a man who had been blind from his birth. Struck by 
the seeming severity of his affliction, the disciples, in 
accordance with the false view of God's providential 
government that prevailed, asked whether the man's 
blindness was inflicted upon him, on account of his 
own sins or the sins of his parents, supposing each 
specific affliction to be sent in consequence of some 
particular sin. 

Christ refuted this view of affliction, and told them 
that the man was born blind in order that God's saving 
power might be displayed in him. This seeming mis- 
fortune was to furnish occasion for the display of 
Christ's miraculous power, and for the removal of the 
man's spiritual blindness; perhaps, also, for the at- 
traction of others to the true light. 

"While I am in the world," adds Christ, I am 
its light ; and while the day lasts, I must shine or 
work. 






368 



THE MAN WHO WAS BORN BLIND. [PERIOD 



He then proceeded to give the man sight, as in 
the case at Bethsaida, by the seeming use of ex- 
ternal appliances ; guarding only that the external 
means should be wholly inadequate for the result. 
No one could claim that an ointment such as he ap- 
plied, composed of common clay and saliva, washed 
off with water from the pool of Siloam, could give 
sight to one who had been born and grown to man- 
hood in blindness. 

This miracle produced a great sensation at Jeru- 
salem. The Sanhedrim were infuriated to find Jesus 
working thus almost before their eyes ; and, despite 
all their efforts, securing a new outburst of popular 
enthusiasm in his favor. 

The firm adherence of the man who had been 
blind to the truth, and his reproof of their unbelief, 
foiled their effort to suppress the report of the mira- 
cle. The only satisfaction they could get was the 
excommunication of the poor man for his attachment 
to the "prophet" who had opened his eyes. 

In reference to this case, Christ said afterward, 
that he came into the world in order "that they which 
see not might see, and that they which see might be 
made blind ; " in order to give light to those who de- 
sire it, and to expose the blindness of those who 
vainly think themselves children of the light. 

Certain Pharisees present, surmising that they 
were referred to in the latter class, asked Jesus, " Are 
we blind also?" 



VI.] CHRIST THE DOOR AND THE SHEPHERD. 369 

To this he replied, in a caustic manner, that if 
they were blind it would be better for them. Igno- 
rance might be some apology for them, if they were 
not wilfully blind. 

The manner in which Christ addressed the man 
who had been blind, when he afterwards met him, is 
noteworthy, " Believest thou on the Son of Grod?" 
And, as the man did not recognize him, he added " He 
it is that talketh with thee." This is another asser- 
tion of his own divinity. 

Alluding to the conduct of the Pharisees toward 
this poor man, and their disposition to make the flock 
of God subservient to their own selfish purposes, he 
delivered the beautiful parable of the shepherd, con- 
trasting the characters of Christ and the Pharisees as 
spiritual guides. 

The church is a fold, believers are the flock, the 
spiritual guide is a shepherd, and Christ is the door 
by which both sheep and shepherd should enter the 
fold. Self-constituted shepherds destitute of a divine 
calling, who enter not by the true door, are thieves 
and robbers. The parable is beautiful and impressive 
w T hen we consider the habits of oriental shepherds. 
We think of the fold with its single door ; of the 
shepherd whose voice is as familiar to the sheep as a 
father's to his children ; and of the thief clambering 
over the Avail, to the terror of the flock who know not 
his voice. 

Again Christ is more than the door by which to 



370 jesus in Solomon's porch. [period 

enter the fold of God ; he is also the " good shep- 
herd," in contrast with hirelings and selfish pretend- 
ers. Unlike them he seeks only the welfare of the 
flock, and hazards his life for their defence. A deep, 
vital sympathy flows between him and his charge. In 
combat with their enemy he will yield his life ; but 
his fall will be the enemies overthrow and ruin ; and 
the good shepherd will rise again to guard his beloved 
charge. This prophetic allusion to his death and res- 
urrection led him to look still forward to the ingath- 
ering of his church after his departure, and to speak 
of " other sheep," not of the Hebrew fold, whom also 
he " must gather." They too " shall hear my voice ; 
and there shall be one fold, and one shepherd." 

By such discourses some of Christ's hearers were 
attracted to him and believed. Others who were sel- 
fish, vain, and fanatical, saw in him indications of 
madness, or of demoniacal possession, and grew ever 
more hostile. 

[John 10: 22—42.] 

The two months intervening between the feast of 
tabernacles and the feast of dedication had now 
passed. Public sentiment was still divided and exci- 
ted respecting the claims of Jesus. While some firmly 
believed his divine commission, and others as firmly 
disbelieved, a large class doubted, and began to grow 
weary of suspense. 

During the feast of dedication, late in December, 



vi.] jesus in Solomon's porch. 371 

as Jesus was one day walking in Solomon's porch, 
some of this doubting party gathered about him, and 
insisted upon a definite declaration or denial of his 
Messiahship. 

Knowing that they were not susceptible of any 
good impressions, and that no further assurance of his 
divine mission would be of use to them, Jesus replied 
reprovingly, "I told you, and ye believed not; the 
works that I do in my Father's name, they bear wit- 
ness of me." What you lack is a heart to believe. 
" Ye believe not because ye are not of my sheep." 
" My sheep hear my voice, and follow me." They 
who are given to the good shepherd, and have docile 
spirits, well know his divinity ; and he as well knows 
them and will guard them. "I give unto them eternal 
life ; and they shall never perish, neither shall any man 
pluck them out of my hands. My Father which gave 
them me is greater than all, and none is able to pluck 
them out of my Father's hands. I and my Father 
are one." One in purpose and power to save the 
elect. Glad of another pretext for opposing him, the 
Jews took this as a blasphemous assertion of his es- 
sential unity with God, and took up stones, resolved 
summarily to inflict upon him a blasphemer's doom. 

His remark did not of necessity imply essential 
unity with God, but Christ makes no objection to this 
interpretation of it ; and instead of softening down 
and explaining his remarks, as he would have done if 
their interpretation was false, he proceeds to justify 



372 DEATH OF LAZARUS. [PERIOD 

his claim to divine appellations. In your scriptures, 
says he, even distinguished men, who have no claim 
to a divine commission, are sometimes called Gods ; 
and why may not he, " whom the Father has sancti- 
fied and sent into the world," much more claim to be 
Son of God?" Further, he appeals to his miracles 
as proof that the Father is in him, and he in the 
Father. And again they make demonstrations of 
violence ; but he escapes unharmed. 

His situation now becoming more and more pre- 
carious, he determines to leave Judea for awhile, and 
visit Perea, where formerly John the Baptist, and 
recently the Seventy, had prepared the way for his 
effective ministry. 

He finds a hearty welcome in Perea. Multitudes 
resort to him, and many believe, declaring that " John 
did no miracles, but all things that John spake of this 
man were true." 

[John 11: 1-46.] 

Christ's successful labors in Perea were, however, 
soon interrupted by a message from the sisters of 
Lazarus, informing him of their brother's dangerous 
illness, and probably requesting him to visit them. 
Of course it would be regarded as a request that he 
would exert his power to save the life of his friend. 
But Christ was not a physician who must hasten to 
see his patient before the crisis of the disease. He 
answered encouragingly that this sickness was " not 



VI.] DEATH OF LAZARUS. 373 

unto death," not designed by Providence for the re- 
moval of Lazarus from the world, but " that the Son 
of God might be glorified thereby." This certainly 
intimated a design to perform some miracle in the 
case ; but as Jesus refused immediately to leave his 
work, remaining two days longer where he was, it 
could not be plain to the messenger, nor to the 
afflicted family, what was his intention. 

Meantime Lazarus seems to have died on the day 
that the messenger started for Jesus. Whether our 
Lord knew this in a supernatural way, or whether 
another messenger was despatched after his death 
who informed Christ of it, we are not informed ; but 
after two days he communicated the fact to the dis- 
ciples and proposed to return to Judea. The confi- 
dence with which he at first spoke of Lazarus' sick- 
ness, as designed for a manifestation of his power, 
seems to indicate that he possessed supernaturally a 
clear foreknowledge of all that should occur. If so, 
he probably delayed his journey to Bethany, in order 
to render the miracle more indisputable and striking, 
the state of things in Judea seeming to demand a 
miracle of the highest order, to be wrought under 
such circumstances that none could deny it. He 
may also have had important occupation in Perea, 
which he was unwilling abruptly to leave. 

The proposition to return to Judea was received 
by the disciples with surprise, and they reminded 
Jesus of the late attempt to stone him. Thomas, 
32 



374 CHRIST COMES TO BETHANY. [PERIOD 

always the most faithless of their number, though 
sincerely attached to Jesus, not doubting that death 
awaited his master and perhaps his followers if he 
returned to the vicinity of Jerusalem, nerved up his 
courage to say to his fellow-disciples, " Let us also 
go, that we may die with him." To allay their ap- 
prehensions, Jesus tells them that while the day lasts 
one need not fear to walk abroad ; they need not fear 
while he, their sun, is with them. Even after his de- 
parture he would be their guide, and they should walk 
in. his light. His own day w r as also appointed, and 
no enemy could prevail until his time should come. 
Still, he would not return to the scene of danger 
without reason, and hence he informed them that he 
was going to awaken their friend Lazarus from his 
sleep. 

At the house of Martha, meanwhile, all is deso- 
late ; the brother is dead and buried ; the encourage- 
ment that seemed to be contained in the reply of 
Jesus to the messenger seems to have failed. Many 
sympathising Jews gather in to comfort the mourners ; 
but he whom they most desire to see is thirty miles 
distant, and seems not disposed to regard them. The 
sisters are deeply bereaved and disconsolate. 

When therefore, upon the fourth day from her 
brother's death, some one whispers to Martha that 
Jesus is coming, she hastens out with a full heart to 
meet him. A faint gleam of hope even now dawns 
upon her at sight of the Saviour, and she exclaims, 



VI.] CHRIST COMES TO BETHANY. 375 

" Lord, if thou hadst been here, rny brother had not 
died. But I know that even now whatsoever thou 
wilt ask of God, God will give it thee." Taking this 
as an intimation of hope that her brother might yet 
be restored, Jesus replies, " Thy brother shall rise 
again." Scarce daring to hope that Christ would 
perform such a miracle, she expresses her faith in the 
resurrection at the last day, as if that were the allu- 
sion of Jesus. But he, desiring to awaken in her a 
livelier faith, replies, "I am the resurrection and the 
life;" I am the author and fountain of life; I hold 
the power of resurrection. The living who believe in 
me shall not die, and though he were dead, yet should 
the believer live. 

Though not clearly comprehending Christ's words, 
Martha now declares her unqualified faith in him as 
Messiah, her hope is strengthened ; and at his sug- 
gestion she returns to the house to call her sister. 
Grief had almost overcome the pensive Mary, and 
when she reached Jesus she fell sobbing at his feet. 
The Jews who followed her from the house join her in 
tears, and the compassionate Saviour himself, moved 
by their deep grief, groans in spirit, and weeps with 
the mourners. The pure humanity is not repressed 
by the divinity with which it is united. Jesus weeps 
with those who weep. 

Some of the spectators see in his tears only the 
proof of his love for Lazarus. Others somewhat 
captiously enquire whether " this man who opened 



376 LAZARUS RAISED. [PERIOD. 

the eyes of the blind" could not have prevented the 
death of his friend ? The giving of sight to the 
blind man was one of the most recent of Christ's 
miracles, and perhaps the most striking of any that 
he had performed in the vicinity of Jerusalem ; the 
restoration of the dead having occurred in Galilee. 

By this time Christ has followed the mourners to 
the tomb, or cave, where Lazarus was buried. When 
he bids them remove the cover from the grave, Mar- 
tha's faith fails. " Lord, he has been dead four 
days !" Reminding her of what he had before said, 
Jesus, in calm assurance, offers an audible prayer, de- 
signed to impress the spectators with the assurance 
that the power of God^was present working through 
his Son. This done, he approaches, and with a loud 
voice cries into the tomb, " Lazarus, come forth!" 
Anon, the dead man starts up, and in his winding- 
sheet leaps from his grave, and lives before them ! 

The effect could only be overwhelming upon any 
of the spectators who were susceptible of any emo- 
tions. Many of them, it is said, believed. But those 
were not wanting who could go even from this exhi- 
bition and with cold malice tell the Pharisees that 
Jesus w T as at Bethany, and again working his mi- 
racles. 

[John 11: 47—54.] 

So indisputable and astounding was this miracle, 
and so great its effect upon the community, that a 



VI.] CHRIST AT EPHRAIM. 377 

meeting of the Sanhedrim was immediately convoked 
by the hostile members, for the purpose of taking 
more efficient measures for Christ's removal. 

"What are we doing?" say they. Despite all 
our former efforts for his suppression, here he is within 
two miles of our council room, in open day, before 
many of our people, multiplying his miracles. " If 
w T e let him thus alone, all men will believe on him." 
He will be publicly proclaimed king, and that will 
draw down the vengeance of Rome upon us, and we 
shall lose what of independence remains to us. Rage 
furnishes them wit and eloquence : the miracles can 
not be denied ; the people can not be prevented from 
believing on him; the only hope is in destroying 
him. And the pretence of danger to the State may 
serve to justify this step. And, says the high priest, 
kindling with indignation against some who hesitated, 
it is surely better that one man should die, than that 
the whole nation should perish ; uttering unconsciously 
a momentous truth. 

This speech decided the council ; they declared 
that he must die ; and henceforth eagerly sought 
some opportunity to put him out of the way, without 
exciting a public tumult. 

To avoid their snares for a time, Jesus retired to 
Ephraim, an obscure village, occupying an elevated 
position, about twenty miles north-east from Jerusa- 
lem. Hated and hunted like a panting fugitive, he 
climbs the rugged heights of modern Taiyibeh. 
82* 



378 CHRIST AT EPHRAIM. [PERIOD 

[Matt. 19: 1, 2; Mark 10: 1; Luke 13: 10—21.] 

From Ephraim Jesus made short excursions down 
into the valley of the Jordan, continuing his labors in 
that promising region. As an illustration of his la- 
bors and success here, it is related that one sabbath 
while teaching in a synagogue he discovered in the 
congregation a woman who was "bowed together" by 
a chronic infirmity of eighteen years' standing. Call- 
ing her to him he laid his hands upon her, saying, 
" woman, thou art loosed from thine infirmity. And 
immediately she was made straight." 

The ruler of the synagogue not daring directly to 
attack Christ, immediately rebuked the people for 
coming to be healed on the sabbath. Jesus regarding 
the rebuke as meant for himself, and desiring also to 
expose the bigotry of the ruler, asked him whether he 
does not on the sabbath " loose his ox or his ass from 
the stall, and lead him away to watering ? And ought 
not this woman" much more to be loosed from her 
bond upon that day ?• 

These questions confounded the ruler and those 
who sympathised with him. They could not conceal 
their shame from the people ; who could not, either > 
restrain their joy and admiration of Christ's works. 
The ruler's rebuke became the means of strengthening 
their confidence in Christ. 

Contemplating the progress of his work and the 
happy results attending even such slight incidents as 
the above, Christ likened the "kingdom of God" to 



VI.] JOURNEYS TOWARDS JERUSALEM 379 

the grain of mustard seed, growing to a great tree ; 
and again to the hidden leaven working silently, im- 
perceptibly, yet rapidly through the whole mass. 

[Luke 13: 22—33.] 

The time of the passover was now approaching, 
and Jesus turned again towards Jerusalem, travelling 
slowly and preaching in the cities and villages by the 
way. 

The people who gathered about him were exhorted 
earnestly to use the present time and prepare them- 
selves for admission into the true kingdom of God. 
To the idle question of one, whether few or many 
should be saved, he replied by bidding him strive only 
to secure his own salvation; and proceeded to state, 
that many deluded persons shall be excluded from his 
kingdom because they trust in some outw r ard connec- 
tion with his people and church, but have not that vi- 
tal union to him which is secured by coming through 
the " straight gate" of repentance and self-denial. 
Foreigners from every clime shall be admitted to the 
social intercourse of redeemed patriarchs in heaven, 
while many who deem themselves peculiarly the peo- 
ple of God shall be excluded. 

Jesus was now within the jurisdiction of Herod. 
Some of the Pharisees, perhaps sent by Herod, but 
more probably desiring themselves to drive Jesus out 
of Perea, came to him and told him to leave the 
country, or Herod would kill him. Nowise alarmed by 



380 JESUS DINES WITH A PHARISEE. [PERIOD 

their warning, he bade them tell the crafty tetrarch 
that he should leave when his work was done. For 
a day or two longer I shall continue in his domain, 
pursuing my appropriate labors. I have no fear of 
Herod. Jerusalem is the place where prophets perish : 
when my work is perfected I shall go there to die. 

Here follow many incidents and discourses which 
may not all have occurred precisely at this period, 
and in the order in which they are presented. 

[Luke 14: 1—24.] 

During the latter portion of his ministry, Christ 
seems to have sought rather than shunned occasions 
to come athwart the Pharisees and rebuke their for- 
malism and selfishness. They certainly sought occa- 
sions to draw him into snares. It was probably de- 
signedly on their part, that, on a certain sabbath, 
when Christ had been invited by a Pharisee to dine 
at his house in company with a number of lawyers 
and Pharisees, a dropsical man appeared desiring a 
cure. Anticipating the opposition of the company, 
Jesus began by asking them whether it is " lawful to 
heal on the sabbath day?" Frustrated by this direct 
appeal, they are silent; and he heals the man, sends 
him away, and then completely seals their mouths by 
asking, as on a former occasion, which of them would 
not pull out his ox or ass if it should fall into a pit 
on the sabbath day ? 



VI.] JESUS DINES WITH A PHARISEE. 381 

This dinner gave occasion for several useful lessons 
to the Pharisees. 

As they sat down to table, their vanity and pride 
was exhibited in their anxiety to occupy seats of 
honor, according to their notions of rank. This drew 
forth from Christ a beautiful rule of prudence for the 
regulation of social life on principles of humility and 
true politeness. Assume not the highest seat, is his 
advice, lest you be humbled ; take rather the lowest, 
and stand your chance of promotion. "For whoso- 
ever exalteth himself shall be abased ; and he that 
humbleth himself shall be exalted." The humility 
enjoined by Christ pertains to our spiritual as well 
as our social life. 

Changing slightly the topic, Christ next gave the 
host a rule to regulate him in the invitation of 
guests when making a feast. The direction was 
equivalent to a rebuke of that selfishness and exclu- 
siveness prevalent amongst the Pharisees. Invite, 
said he, the poor and afflicted. Seek no recompense 
from men for your hospitality, but await the future 
recompense of the just. 

Hereupon one of the guests remarked to Jesus, 
"Blessed is he that shall eat bread in the kingdom of 
God." This remark was elicited by the allusion of 
Jesus to the "resurrection of the just," as the time 
of recompense to the faithful. The Jews expected 
such a resurrection when the Messiah should set up 
his kingdom. The Pharisees deemed themselves sure 



382 CONDITION OF TRUE DISCIPLESHIP. [PERIOD 

of a place in that kingdom. Still intent to correct 
their false views, Jesus answered the speaker in a 
parable, designed to show T that many of those who ex- 
pected a place in his kingdom should be rejected, 
while those whom they despised should be admitted. 
Continuing to use the figure of a feast, he told them 
of the first invited guests, who, on account of world- 
liness and a failure to appreciate the invitation, treated 
it with indifference, and were rejected ; and of the 
"poor, maimed, halt, and blind," the publicans and 
sinners and foreigners, who were afterwards welcomed, 
and shared the feast. 

[Luke 14: 25—35.] 

Soon after the above we find a great multitude 
following Christ, to whom he sets forth the necessary 
conditions of true discipleship. He aims to correct 
their false expectation that the Messiah would erect a 
splendid, earthly court and kingdom, assuring them 
that instead of expecting ease and honor in his ser- 
vice, they must be prepared to make all conceivable 
self-denials ; even kindred and life itself must be held 
second to him. Let the disciple count the cost before 
he enters Christ's service ; let him be ready to take 
up his cross and follow his Lord to the field of execu- 
tion. Without such devotion he will fail, and reap 
only the shame of apostacy. And what is more vile 
than the apostate ? Like salt that has lost its savor, 
he is fit only to be cast away. 



VI.] PARABLE OF THE PRODIGAL. 383 

[Luke 15: 1—32.] 

Christ's sympathy for the destitute and despised, 
as well as their own conscious need of his salvation, 
attracted to him increasing numbers of " publicans 
and sinners." His kind reception of them, however, 
increased the disaffection and contempt of the higher 
classes. This called forth the beautiful parables of 
the lost sheep, the piece of money, and the Prodigal 
Son. Each of these parables exemplifies the same 
truth, the affection of God for his wayward, wander- 
ing children. Our estimation of the value of a soul 
is enhanced by his picture of the joy experienced in 
the world above when one sinner is reclaimed. 

The moving story of the Prodigal beautifully il- 
lustrates the character and experience of the self- 
righteous legalist, the elder son, the Pharisee ; of the 
worldling who runs through the whole round of earthly 
enjoyment, becomes conscious of its insufficiency, and 
in his wretched beggary returns penitent to God for 
pardon and a better portion ; and the strong, paternal 
love of God, yearning to receive back the vilest sin- 
ner. Salvation is not limited to favorites. The Great 
Father would run to embrace any returning prodigal, 
though he had been never so vile a sinner. 

[Luke 16: 1—13. 

There were probably, amongst the publicans who 
came to hear Christ, many who had accumulated 
property by unrighteous means, and many others of 



384 THE RICH MAN AND LAZARUS. [PERIOD 

covetous disposition. The parable of the unjust stew- 
ard teaches us that in the service of God we might 
profitably learn from such worldlings the importance 
of prudence and adherence to a single purpose ; and 
the proper use of wealth in order to purchase by it 
heavenly treasures. The steward makes everything 
tell for his selfish purposes, uses his opportunities so 
as to secure a home when his present position fails 
him. So should the good man, by a righteous but 
judicious policy, and singleness of aim, make even 
his unrighteous mammon, his wealth, contribute to his 
future welfare. For this end let him expend it upon 
the destitute children of God, who will in turn wel- 
come him to their home above. Mammon must not 
be worshipped or sought as an end. God will not 
dwell in the same heart with that grovelling demon; 
but mammon may be harnessed to the car and made 
to speed salvation. 

[Luke 16: 14, 15, 19—31.] 

Some covetous Pharisees, who heard the parable 
of the steward, and the exhortation following it, de- 
rided the Savior ; whereupon he reproved their self- 
justifications, and proceeded to deliver the parable of 
the rich man and Lazarus, contrasting those who seek 
their chief enjoyment in this world, its riches and 
pleasures, with those who seek the true riches, and 
receive their "good things" hereafter. The selfish, 
uncharitable, luxurious worldling shall, when sense 



VI.] PHARISEE AND PUBLICAN. 385 

and earth fail him, suffer an eternal hunger and thirst 
and torment ; while the pious, submissive sufferer on 
earth shall find his soul's desires satisfied in heaven. 

The parable also inculcates the truth that no mi- 
raculous exhibitions, not even the return of a soul 
from the other world, would avail to bring a carnal, 
worldly mind to repentance and faith, if he is un- 
moved by " Moses and the prophets." 

[Luke 18: 9—14; Luke 18: 1—8.] 

Nor will God receive a soul that does not come in 
repentance and humility to him. This truth, beauti- 
fully illustrated in the parable of the Pharisee and 
Publican, who went up to the temple to pray, also 
comes athwart the self-righteousness of the Pharisees, 
for whom it was spoken. The Pharisee, exalting him- 
self above the despised sinner, trusting in his self- 
acquired merits, is condemned ; while the notorious 
sinner who confesses and feels his unworthiness re- 
ceives pardon and justification. The difference in 
their prevailing spirit and self-estimation is exhibited 
in the prayers. 

The hearer of prayer scrutinizes the heart. He 
is a God of justice, and not a respecter of persons ; 
hence the penitent suppliant need never despair of an 
answer. The righteous God will hear his children, 
though sometimes he may try their faith by delaying 
the blessing. But if an unjust judge would avenge 
a widow for whose interests he had no regard, merely 
33 



386 DIVORCE. [PERIOD 

to be free from her continual entreaties, much more 
will " God avenge his own elect which cry day and 
night unto him, though he bear long with them. ,, 
The difficulty is that mankind have not confidence 
enough in God's righteousness. This want of faith, 
and not God's indifference or injustice, prevents the 
answer to prayer. 

[Matt. 19 : 8—12 ; Mark 10 : 2—12.] 

The remarkable trait in all these discourses is the 
accuracy and insight with which Christ at once pene- 
trates to the heart of the matter in hand, and sets 
forth the fundamental principles by which it should 
be tested. This original insight, and clear apprehen- 
sion of fundamental principles, is aptly illustrated in 
his remarks upon marriage and divorce. 

The question was much debated by the Jews, 
whether divorce was morally right in all cases at the 
will of the husband, according to the civil or theocra- 
tic law of Moses. When the question was proposed 
to Christ for his opinion, he at once separated the 
civil from the moral aspect of marriage, and referred 
the questioners back to the original institution. God 
said, "they twain shall be one flesh." The original 
idea of marriage was that of an inseparable union, 
unitizing, of the parties. And Christ aims to restore 
society to its original condition. 

But why, it is asked, did Moses provide for di- 
vorce ? The answer is, that Moses conceded somewhat 



VI.] CELIBACY. 387 

to the spirit and customs of the age. He promul- 
gated what might serve as a civil code ; and of course 
could not hope at once to realize the moral idea of 
society in the state. But the original design of mar- 
riage prohibits divorce, except for the one crime of 
conjugal infidelity. Christianity does the same. 

This view of marriage, so far in advance of the 
sentiment of the age, elicited from the disciples the 
suggestion, that celibacy would be preferable to mar- 
riage under such restrictions. 

To this suggestion, he replied, that some may for 
the sake of greater efficiency in the service of God 
control their natural inclinations and abstain from 
marriage. Others are disqualified for. the relationship ; 
but all, says he, can not adopt this doctrine. Celi- 
bacy can not become the general rule. 

The impression is given that God ordained mar- 
riage as the common law ; but under peculiar circum- 
stances, particularly when the gospel is to be dissemi- 
nated by itinerant evangelists, it may be expedient to 
remain unmarried. So also those who, like Paul, are 
subject constantly to persecution, and liable to be at 
any time imprisoned or put to death, may with pro- 
priety remain single. No intimation is given that 
celibacy is more holy or desirable than matrimony. 

[Matt. 19: 13—15; Mark 10: 13—16; Luke 18: 15— 17. J 

A variety of incidents occurred in Perea, which 
served to draw out the sentiments of Christ upon 



388 WHAT SHALL I DO ? [PERIOD 

different topics. On one occasion the people mani- 
fested their high regard for him by bringing to him 
their little children that he might invoke a blessing 
upon them. The disciples remonstrated against this 
transaction regarding it as an imposition upon their 
master. Jesus, however, used the occasion to set 
forth by vivid illustration the disposition of heart 
necessary for admittance into his kingdom. Affec- 
tionately taking the children up into his arms, he 
"put his hands on them and blessed them," telling his 
disciples that only they who possess a child-like spirit 
can "enter the kingdom of God." 

[Matt. 19: 16—30; Matt. 20: 1—16; Mark 10: 17—31; 
Luke 18 : 18—30.] 

This incident took place just as Christ was leaving 
a certain town. After he had gone out of the town 
he was overtaken by a rich, young ruler, who kneeled 
and asked what he must do "to inherit eternal life?" 

Urbane and amiable, with a blameless exterior 
deportment, the young man probably expected com- 
mendation from Christ, or at most the direction to 
practice some new rite. Addressing Jesus as " Good 
Master," he received at once a reply adapted to 
check his self-esteem. " Why callest thou me good?" 
says Christ ; " there is none good but one, that is 
God." In the highest sense, God alone is good ; and 
the ruler did not address Christ as God, supposing 
him to be only a great man. He would have called 



VI.] WHAT SHALL I DO ? 389 

a Jewish Kabbi good, in the same style ; he would 
gladly be himself addressed in the same manner. As 
a lesson to him Christ disclaims the appellation. He 
then gives the young man opportunity plainly to as- 
sert his own self-righteousness : " all these have I 
kept," says he, referring to the commandments pro- 
posed by Christ as the condition of salvation. The 
latter saw that there was a selfish worldliness in the 
young man's heart, and that one important element 
of piety was wanting. He therefore bade him dis- 
tribute his wealth to the poor, and follow him as a 
disciple. This exposed the defect of his character ; 
he could not wholly renounce the world. And as he 
"went away sorrowful," Jesus called the attention of 
his disciples to the difficulty of entering heaven while 
encumbered by the riches of earth. Sooner "may a 
camel go through a needle's eye," as runs the pro- 
verb, than a rich man enter heaven. This implies, 
as the disciples saw, a natural impossibility ; but 
"with God all things are possible." God only can 
impart that higher love which weans the heart from 
earth and attaches it to the true riches. 

Peter hereupon enquires, what shall be their por- 
tion who have renounced the world to become disciples 
of Christ ? The answer is that every one who has 
renounced his worldly interests and attachments for 
the sake of Christ and the gospel " shall receive 
manifold more in this present time, and in the world 
to come life everlasting." Their sacrifices shall be 
33* 



390 laborer's in the vineyard. [period 

amply repaid in spiritual enjoyments and new rela- 
tionships, and treasures of a higher kind even on 
earth ; but the main reward is the " life everlasting" 
above earth and time. But many who, like the young 
man, esteem themselves as first, surest of heaven, 
" shall be last," perhaps fail entirely; while humble 
Gentiles shall be welcomed as "first." 

The enquiry of Peter, what they should have ? 
may have suggested the parable of the laborers in the 
vineyard, designed to check the passion for rewards. 

They who were called at the eleventh hour re- 
ceive as much as they who were called " early in the 
morning." And this with no injustice, for all the re- 
compense is a gift of grace ; and he who bestows gifts 
should not be complained of, however he may propor- 
tion his favors. God beneficently chooses to propor- 
tion our wages, not to the length of time we serve 
him, but to our faithfulness after we have been called. 
All who are converted become partakers of the same 
heaven. And no one can with propriety claim more 
than God gives him. 

[Matt. 20: 17—19; Mark 10: 32—34; Luke 18: 31—34.] 

Thus Jesus labored along the Jordan until the first 
of April, when he again directed his steps towards 
Jerusalem. Considering the hostility of the Sanhe- 
drim, the disciples were astonished and terrified at 
the determination of Christ to return thither so soon. 
Calm and resolute he marched before his timid and 



vi.] salome's request. 391 

reluctant followers. Nor was their fear diminished 
when he told them, "'the Son of Man shall be deliv- 
ered unto the chief priests and unto the scribes : and 
they shall condemn him to death, and shall deliver him 
to the Gentiles ; and they shall mock him, and shall 
scourge him, and shall spit upon him, and shall kill 
him." These prophetic words fell like a pall of mys- 
tery and terror upon the anxious disciples. That 
Messiah should yield to his enemies seemed almost 
inconceivable ; yet everything indicated it : Jesus 
himself predicted it. True, he also said that "the 
third day he shall rise again ; " but this was a part 
of the insoluble enigma. Time only could explain to 
them these dark utterances. Still they had faith in 
their leader, and followed on towards Jerusalem. 

[Matt. 20: 20—28; Mark 10: 35—45.] 

Amongst the followers of Christ at this period was 
Salome, mother of James and John. These disciples, 
still cherishing the expectation that Christ would erect 
a temporal throne and kingdom, and convinced that 
the great crisis in his mission was near, yielded to 
their carnal ambition so far as to prefer, through their 
mother, a request for stations of honor in the new 
theocracy. Christ replies that they know not what 
they ask, and enquires whether they are able to 
share the labors and sufferings which are before him. 
They reply inconsiderately that they "are able." 
Jesus then kindly teaches them that although they 



392 salome's request. [period. 

may drink of the same cup with him, he can not ar- 
bitrarily, from mere personal regard, grant them rank 
and station in his kingdom. That depends upon 
character, and is an allotment of the righteous 
Father. 

The other disciples are indignant at James and 
John for this selfish vanity ; but Christ employs the 
occasion to give them all a lesson upon humility. 
There shall be among you, says he, no ranks and dis- 
tinctions of lord and servant, such as the world makes ; 
but he who excels in humility, and in offices of kind- 
ness to his brethren, shall be accounted greatest 
amongst you. As the Son of Man came to serve the 
race and to "give his life a ransom for many," so 
let it be your ambition to serve each other ; this is 
Christian ambition. 

[Matt. 20: 29—34; Mark 10: 46—52; Luke 18: 35—43; 
Luke 19: 1.] 

Somewhere near Jericho, about eight miles west 
of the Jordan, Jesus probably joined the caravan from 
Galilee, which took this route in going to Jerusalem 
to attend the passover. At least we find him in com- 
pany with "a great multitude, " going to the pass- 
over. 

Near the city gate sat two blind men, one of them 
a son of Timseus, probably a man of note. Hearing 
that Jesus of Nazareth was passing by, one or both 
of them began to cry out, " Lord, Son of David, 



VI.] BARTIMSUS. ZACCHEUS. 393 

have mercy on us!" The multitude rebuked them 
for this interruption, regarding it as an incivility. But 
Bartimeus, strong in faith and earnest for relief, cries 
the louder, " Son of David, have mercy on me!" 
Jesus hearing the cry, bids them bring the blind men 
near, commends their faith, touches their eyes, and 
they see. 

[Luke 19: 2—27.] 

In the procession that accompanied Jesus, as he 
left the city, was a rich publican who was very anx- 
ious to get a sight of him. But he was too short to 
overlook the crowd that surrounded the Saviour, and 
unable, so great was the pressure, to approach him. 
Running before the caravan, he climbed up into a 
sycamore tree that grew by the road-side. Christ 
perceived him, and, perhaps aware that he was fa- 
vorably disposed towards the truth, called him down 
and proposed to spend the day with him as his 
guest. This unexpected attention from Christ deeply 
affected and won the heart of the publican. He 
listened attentively to the discourse of his guest, and 
soon declared himself penitent, and resolved to make 
restitution for his unjust exactions, and to lead a new 
life. 

Some of the company, who saw Christ leave the 
caravan to go and spend the day with Zaccheus, mur- 
mered " that he was gone to be guest with a man that 
is a sinner." Jesus replied to this complaint that he 



894 PARABLE OF THE POUNDS. [PERIOD 

was " come to seek and to save that which was lost," 
and that this publican was "a son of Abraham," to 
whose house salvation had come. 

The theme which now most occupies the minds of 
the disciples is the advent of the new theocracy. 
They are within a day's march of Jerusalem. Christ 
is going in the face of a decree for his death. The 
strength of the nation will be assembled to observe 
the passover. A large proportion of the people are 
enthusiastic in their admiration of Jesus ; and he 
himself intimates that the final catastrophe and cli- 
max of his work is at hand. 

With their worldly view of Christ's plans, and ex- 
pectation of a political revolution, they can not doubt 
that "the kingdom" is near. 

To correct their impressions and intimate the long 
process yet to be gone through, Christ utters the para- 
ble of the nobleman who went to the seat of a great 
empire to receive a crown, as king over his country- 
men. 

At his departure the nobleman committed an equal 
sum of money to each of his servants, as capital upon 
which they were to work. After his departure, his 
countrymen sent an ambassador to the same court to 
prevent his coronation, declaring that they " will not 
have this man to reign" over them. 

He was, however, successful ; returned with regal 
authority, called his servants to account, assigned 
them stations of trust and honor proportioned to 



VI.] JESUS GOES TO BETHANY. 395 

the improvement made upon the loan, utterly discard- 
ing the indolent servant who buried his capital ; and 
gave an order for the immediate execution of his 
enemies. 

The evident import of the parable is, that 
Christ is not yet ready to erect his throne, that he is 
first to leave the world, be opposed by his enemies, 
leave his servants to labor in his behalf, and at 
length return to judge his enemies, reward his 
faithful servants, and henceforth reign in righteous- 
ness. 

Peculiar emphasis is laid upon the activity of the 
disciples. Their place in the kingdom will depend 
upon what they do in their Master's absence. They 
may not retire into obscurity, bury their talents, 
be harmless cyphers in the church : they must work. 
He who does not well employ what God has 
given him shall lose even what he has ; but he who 
faithfully uses his gifts shall receive a still higher 
trust. 

[John 11: 55—57; 12: 1, 9—11; Luke 19: 28.] 

It was now the beginning of passover-week, and 
already many had assembled at Jerusalem to " purify 
themselves'' before the feast. On all hands were ear- 
nest enquiries and conjectures concerning Jesus. 
" What think ye, that he will not come to the feast ? " 
was a common question. Those who hoped to see him 
doubted whether he would brave the Sanhedrim, who 



396 JESUS GOES TO BETHANY. [PERIOD 

had published an edict that if any one knew where 
Jesus was, he should inform them, in order that they 
might arrest him. 

Whether Christ spent the Jewish sabbath, Satur- 
day, in Jericho and came to Bethany on Sunday, or 
came to the latter place on Friday, can not be deter- 
mined. At any rate, he was there the sixth day be- 
fore the passover. As usual, he stopped at the house 
of Lazarus and the sisters. This house was much 
frequented at the time by persons from the city who 
came to see Lazarus, who had been raised from death ; 
and the numbers greatly increased when it was known 
that Jesus was there. The testimony furnished by 
Lazarus in favor of Christ wrought so effectively that 
the Sanhedrim began to plot also against his life. 
Their prowling minions were on the alert; wily 
stratagems were laid. "Hell from beneath was 
moved" against the "Lamb of God." He, calm 
and meek, comes forward a willing victim. In the 
rocks and caves of Ephraim, or in the cities of Gali- 
lee, he might have still found peace and shelter. But 
the labors of his toilsome mission were hastening to 
an end ; he had yet to seal his testament with blood ; 
and by a free self-sacrifice consummate his atone- 
ment. His time had come. Henceforth the perse- 
cuted will flee no more. Knowing " the things that 
shall befall" him at Jerusalem, he comes with a bold 
heart to suffer the worst. His great purposes are 
fast ripening. Who can tell what thoughts throng 



VI.] JESUS GOES TO BETHANY. 397 

upon his mind, this Sunday evening, as he lies 
down to rest in the house of his friends at Bethany ? 
One day of the last, eventful week has passed. The 
remaining days are big with interest. 



34 



PERIOD VII. 

FROM THE TRIUMPHAL ENTRY TO THE 
CRUCIFIXION. 



[Matt 21 : 1—11 ; 14—17 ; Mark 11 : 1—11 ; Luke 19 : 29—44 ; 
John 12 : 12—19.] 

Monday witnessed a strange scene in Jerusalem ; 
a scene novel and exciting to spectators, repugnant to 
the habits and feelings heretofore exhibited by Christ, 
and astounding to his enemies. 

In the morning Bethany was filled by visitors from 
the city. Multitudes from different parts of the land, 
who had heard of Jesus and his miracles, many who 
had before seen him and believed, hearing that he was 
at Bethany, came out to see him. 

In the course of the day he proposed to go him- 
self into the city. The enthusiastic multitude, many 
of whom were eager to hear him publicly proclaimed 
king, were ready to accompany him as his retinue. 
Perhaps the better to avoid the pressure of the crowd, 
and to heighten the effect of the singular demonstra- 



TRIUMPHAL ENTRY INTO JERUSALEM. 399 

tion which, he was about to make, in accordance with 
the prediction of Zechariah, he mounted an unbroken 
ass-colt, rudely equipped with the garments of some 
disciples, and started for the city. News was there 
received of his approach, and crowd after crowd 
rushed forth to meet him. Meeting him, they joined 
the procession, strewing the road with their garments 
and palm-branches, after the manner of welcoming a 
royal personage. It seemed as if inspiration had 
seized the assemblage. 

As they began the descent of the Mount of Olives, 
the joy and enthusiasm of the disciples became irre- 
pressible, and they began to shout and sing, " Ho- 
sanna to the Son of David! " The multitude caught 
their fire and joined the strain, crying " Blessed is he 
that cometh in the name of the Lord : Hosanna in 
the highest ! " 

Some Pharisees who had joined the march, looked 
on indignant, bitterly saying to each other, " Perceive 
ye how ye prevail nothing ? Behold the world is gone 
after him. ,, Then approaching Jesus, w T ith a show of 
zeal for order and propriety, they asked him to re- 
buke and silence his disciples. Silence them ! "if 
these should hold their peace, the stones would imme- 
diately cry out," is his reply. This demonstration 
has a significance ; Pharisees can not stop it. Alas, 
for Jerusalem, that her rulers regard it so bitterly. 

As they wind down the mountain-side which over- 
looks the city, Jesus forgets the adulation of his train, 



400 TRIUMPHAL ENTRY INTO JERUSALEM. [PERIOD 

and is lost in the contemplation of that doomed city 
that seeks the death of her lord. Tears start down 
his cheeks, and, as if unconscious of the presence of 
the multitude, he breaks out in pathetic lamentation 
for the city, predicting minutely the ruin which a few 
years later came upon her. 

Soon Kidron is crossed, and the city gate entered. 
Anon the whole city is moved and agitated, starting 
up as from a sleep of ages. What and " w T ho is 
this?" is the oft-repeated question. To which it is 
answered, " this is Jesus, the prophet of Nazareth in 
Galilee. " 

Jesus, as usual, immediately seeks the temple, and 
is followed by the admiring people. Here are collec- 
ted " the blind and the lame," whom he heals. Each 
miracle increases the ardor of the spectators ; and 
even the children gather around him, crying, " Ho- 
sanna to the Son of David! " As he remarks to the 
complaining priests, praise is perfected " out of the 
mouth of babes and sucklings.' ' 

Here, in a worldly sense, is the culmination of 
Christ's mission. Virtually he is by acclamation pro- 
claimed king of the theocracy. Despite the ban of 
the Sanhedrim, he is by the assembled nation heralded 
into the royal city as "Son of David." 

Christ himself doubtless attached great import- 
ance to the above event as a confirmation of prophecy, 
and a public declaration of his Messiahship. The 
manner of his approach also symbolised his humility 



VII.] THE BARREN FIG TREE. 401 

and the peaceful character of his reign. But he 
well knew that many of those who cried Hosanna 
would soon turn against him. He had no thought of 
reaping political advantage from this ovation. He 
would by no means engage the enthusiastic people 
against his enemies. Hence he sought the house of 
prayer, and at evening quietly retired again with his 
little band of disciples to Bethany. A few hours of this 
world's honor sufficed for him. As night came on, 
the city settled down in quiet ; the crowd dispersed 
to seek lodgings ; and the astonished, enraged San- 
hedrim could again breathe more freely, and compose 
their bewildered wits for new machinations. 

[Matt. 21: 12, 13, 18, 19; Mark 11: 12—19; Luke 19: 45—48.] 
A miracle of peculiar character and impressive 
significance was performed on Tuesday morning, as 
Jesus with his disciples returned across Mount Olivet 
to the city. Seeing a fig tree covered with foliage 
near their path, and being hungry, they approach it, 
seeking fruit. But the idle tree bears nothing more 
than leaves. Regarding it as an apt type of the Jew- 
ish theocracy, Jesus resolved to make it also a symbol 
of its coming ruin. " No man eat fruit of thee here- 
after for ever," said he, and passed on; but those 
blighting words passed not. Next day the surprised 
disciples found the tree withered and " dried up from 
the roots." 

Entering again the temple, Christ passed around 
34* 



402 PURIFYING THE TEMPLE. [PERIOD 

through its courts, rebuking and driving out the 
traders and money-changers, overturning their tables, 
and charging them no longer to make his Father's 
"house of prayer" " a den of thieves." So vivid was 
the impression of his prophetical character, and so 
pungent his appeals to the consciences of these selfish 
men, that they made no resistance. Even the mali- 
cious priests and scribes could only look on in impo- 
tent rage, for so great was the admiration of the mass 
of the people, and their enthusiasm in Christ's behalf, 
that the authorities dared not touch him. Their only 
hope now was in either secret violence, or some strat- 
agem, by which to change the feelings of the capri- 
cious multitude, and secure, by false testimony, an 
indictment and a condemnation that might wear a 
show of justice in the eyes of the populace. 

They are doubtless gratified to-day to see that he 
does not seem disposed to follow up the impression of 
yesterday, and hold the multitude excited by new 
demonstrations. They doubt not that the zeal of the 
people will soon abate if nothing decisive and revolu- 
tionary be done by their leader. Christ knows this, 
and designs it. Hence he shuns everything like a 
political manoeuvre, confines himself to the temple as a 
religious teacher, or retires to solitary places for com- 
munion with his disciples. 

The purification of the temple, which we have just 
noticed, seems to be a repetition of what he had done 
just after the commencement of his ministry, if in- 



VII.] THE BARREN FIG TREE. 403 

deed it be not a different account of the same trans- 
action. It was an expressive symbol of his Messianic 
authority, and of that spiritual purification which lie 
proposed to effect in the theocracy and the world. It 
also exhibits Christ's regard for existing, religious in- 
stitutions. Radical as he was, herald of a new dis- 
pensation, teaching that forms and organisms were of 
no worth compared with a right spirit, he yet re- 
spected the institutions of his country, and exhibited 
the liveliest zeal, not for their demolition, but for their 
purification and prosperity, 

[Luke 21: 37, 38.] 

Tuesday was spent in the temple teaching the at- 
tentive people who gathered around him. The night 
was passed somewhere on Olivet. Early on Wednes- 
day morning the court of the temple was again 
thronged by an eager congregation. These were 
precious days, and the great Teacher made the most 
of them. It was his last opportunity to preach in 
person to the assembled nation ; the interest in 
his discourses deepened from day to day. The ser- 
mons of Wednesday seem more like the labor of a 
year than of a day. 

[Matt. 21 : 20—22 ; Mark 11 : 20—26 ; Luke 17 : 5, 6.] 

On Wednesday morning as they were going to the 
city, Peter called the attention of Christ to the with- 
ered fig tree, surprised at the influence exerted upon 
it by his words. 



404 DEPUTATION OF PHARISEES. [PERIOD 

This furnished occasion for Christ to remark upon 
the importance of faith in attempting anything diffi- 
cult. Whatever you may attempt for the glory of 
God, believe that your words shall be fulfilled, and it 
shall be done ; though it were the removing of this 
mountain, or this sycamore tree, to plant them in the 
sea. This is also the secret of prevailing prayer. 
" What things soever ye desire when ye pray, believe 
that ye receive thjem, and ye shall have them." 

[Matt. 21 : 23—32; Mark 11: 27—33 ; Luke 20 : 1---8.] 

When Jesus entered the temple on Wednesday 
morning, he was met by a deputation of " the chief 
priests, scribes, and elders," who were resolved upon 
having some clearer explanation and understanding 
relative to Christ's plans and credentials. " Tell us," 
said they arrogantly, "by what authority doest thou 
these things? and who gave thee this authority ? " 

Perceiving that they only desired to ensnare him, 
yet nowise disconcerted by their arrogance, Jesus in 
turn asked them a question, which at once placed them 
in an unpleasant dilemma. " The baptism of John, 
was it from heaven, or of men ? answer me," says he, 
with decision. 

They dared not deny that John was a prophet, for 
this would alienate the people, who generally believed 
that he was ; and if they should admit his propheti- 
cal calling, they would thus admit their own incon- 
sistency in rejecting him. Hence they refused to an- 



VII.] THE WICKED HUSBANDMEN. 405 

swer. his question ; and Christ took their evasion as 
a justification of himself in refusing to answer theirs. 
Thus he foiled them on the start, by a single question ; 
and immediately began the labors of the day. 

First, he related a parable to expose the unright- 
eousness of those who rejected himself and his herald, 
John. The scribes and priests themselves admitted 
that a man's conduct was more important than his pre- 
tensions and promises. The son who at first refused 
obedience, but afterward "repented and went," did 
the will of his father ; not the one who made fair 
professions, but failed in the fulfilment. And so, said 
Christ, is it with you who reject the Baptist. He came 
in the "way of righteousness," with such appeals 
that even publicans and sinners believed, but ye in 
your self-righteousness believed him not. They who 
are regarded as most reckless and hopeless "go into 
the kingdom of Grod before you." 

[Matt. 21 : 33—46; Mark 12: 1—12; Luke 20: 9—19.] 

This was followed by the parable of the wicked 
husbandmen, which strikingly illustrates the conduct 
of the Jews who rejected Christ and his forerunners, 
the prophets. 

The husbandmen who hired the vineyard of an 
absent land-holder refuse to pay the rent, and murder 
the collectors one after another, until the owner sends 
his son. Hoping to secure the inheritance, they then 
kill him. "What shall, therefore, the lord of the 



406 MARRIAGE OF THE KING'S SON. [PERIOD 

vineyard do?" says Christ to the scribes and priests. 
" He will come and destroy the husbandmen, and will 
give the vineyard unto others," is their prompt reply, 
not perceiving the drift of the parable. Jesus adds, 
" therefore say I unto you, the kingdom of God (the 
theocracy) shall be taken from you and given to a 
nation bringing forth the fruits thereof." The mur- 
der of the son, and the transfer of the vineyard to 
other hands, were prophetic intimations of his own ap- 
proaching death, and of the rejection of the Jews on 
account of their wickedness. We see how clear both 
his own sufferings and the future history of the theoc- 
racy lay at this time in the mind of Christ. Him the 
Jewish hierarchy had already rejected; but the re- 
jected stone was to be the corner-stone of God's 
kingdom, and " grind to powder" those upon whom it 
should fall. 

This application of the parable inflamed anew their 
rage, but fear of the multitude, who for the most part 
"took him for a prophet," restrained them. 

[Matt. 22: 1—14.] 

Of similar import is the parable of the marriage 
feast. The first invited guests refuse to come, some 
treating the call with indifference, others cruelly en- 
treating and murdering the king's servants who came 
to bid them. 

The outraged sovereign thereupon sends out an 
army to destroy the murderers and burn their city. 



VII.] MARRIAGE OF THE KING'S SON. 407 

And, to secure guests for the marriage, he sends his 
servants out anywhere and everywhere to bring in 
whomever they should find, "bad and good." Thus 
the Jews, first called of God, rejected the invitation 
sent by the prophets, and killed in some cases the 
messengers. As God makes the feast in honor of 
Christ, the Son is not in this case sent out. The 
burning of the city, and the collection of guests pro- 
miscuously, signify the predicted destruction of the 
theocracy, and the subsequent calling of all nations 
to the gospel-feast. 

After the guests have been assembled, an exami- 
nation takes place, and one is ejected for the want of 
a wedding garment. This intimates the sifting of the 
visible church, and the rejection of those who for- 
mally accept the calls of God without a right disposi- 
tion and change of heart. " Many are called but few 
chosen." A w r edding garment is offered to every one, 
but some neglect to put it on ; such shall be " cast 
into outer darkness." 

[Matt. 22 : 15—22; Mark 12 : 13—17; Luke 20: 20—26.] 

A new device was now introduced by Christ's ene- 
mies, by which they hoped to get a ground of prose- 
cution against him. 

The Pharisees and Herodians, a political party 
which represented the Roman interest in Judea, joined 
together and proposed, through cunning delegates, a 
question which they supposed would require such an 



408 TRIBUTE TO CAESAR. [PERIOD 

answer as to involve him in trouble. Pretending 
great respect for his judgment, and prefacing their 
address with compliments, they ask Jesus "whether 
it is lawful to give tribute to Caesar?" Should he 
answer in the negative, the Herodians could accuse 
him of hostility to the government ; should he answer 
in the affirmative, the Pharisees could represent him 
to the Jewish people as hostile to their liberty. 

Discerning their craft, Christ reproves their hy- 
pocrisy, and asks them to show him a penny or dena- 
rius, a Roman coin bearing the image and name of 
Caesar. " Whose image and superscription is this ? M 
he asks. " Caesar's," is the reply. Then give " to 
Caesar the things that are Caesar's, and to God 
the things that are God's," is his significant and 
instructive decision. The currency implied their sub- 
jection and Caesar's dominion. Christ would take no 
interest in subverting civil institutions. While the 
government existed, he would support it. Christianity 
regards the state of men's hearts, not their civil and 
external connections. The Christian sustains law and 
order wherever he is not called upon to compromise 
conscience. The injunction, to render God his dues, 
is peculiarly significant in this connection: give to 
Caesar that which bears his image ; give also to God 
that which bears his image, yourselves. 

Confounded by his answer, the crest-fallen com- 
mittee retire in silence. 



VII.] SADDUCEES. 409 

[Matt. 22: 23—33; Mark 12: 18—27; Luke 20: 27—40.] 

Some Sadducees, who witnessed the failure of the 
Pharisees and Herodians, next proposed one of their 
test questions, expecting to puzzle Jesus on the sub- 
ject of the resurrection. 

A certain woman, said they, had successively seven 
husbands, and died childless ; whose wife shall she be 
in the resurrection ? 

Jesus put them to silence, by showing that their 
question entirely misapprehended the doctrine of a fu- 
ture life. The relations of the present life shall not 
be transferred to that. The children of the resurrec- 
tion are as the angels ; they " neither marry nor are 
given in marriage-; neither can they die any more, 
for they are the children of God." And, according 
to Moses, whom even the Sadducees revered, God is 
"not the God of the dead, but of the living." Not 
the God of mere transient mortals, but of those who 
have a spirit akin to his own. In Moses' day he de- 
clared himself to be the God of Abraham; not of a 
dead, annihilated Abraham, but of the glorified 
Abraham, who dwells in the upper kingdom. 

Some of the scribes present, pleased with this re- 
futation of the Sadducees, exclaimed, " Master, thou 
hast well spoken." The Sadducees ventured no fur- 
ther. Indeed it began to be evident that nothing was 
to be gained to the cause of his enemies by question- 
ing him. 

35 ! 



410 Messiah david's son. [period 

[Matt. 22: 34-40; Mark 12: 28—34] 

But a Pharisee of the better class who was present 
put a question for the sake of getting Christ's opinion 
upon a subject much discussed by the Pharisees, to 
wit, what is the most important commandment in the 
law? Christ in his comprehensive brevity replied, 
that the first and greatest commandment is, " to love 
God supremely," and the second is, to " love one's 
neighbor as himself." 

This answer was approved by the Pharisee, who 
showed himself superior to the formalism of his order 
by declaring that such love to God and man is more 
efficacious " than all whole burnt-offerings and sacri- 
fice." Pleased with his candor and correct view of 
the true spirit of the law, Jesus commended the 
Pharisee as one who was near " the kingdom of hea- 
ven." Had he exercised the love which he approved 
in theory, he would have been indeed a child of God 
and heir of the kingdom. 

[Matt. 22 : 41—46 ; Mark 12 : 35—37 ; Luke 20 : 41—44.] 

Having silenced those who sought to entangle him 
by intricate questions, Christ next put a question to 
them, touching the divinity of Messiah. Their idea 
of Messiah was simply as " Son of David." Jesus 
asked them how, if Christ were only David's son, the 
Psalmist, by inspiration in Psalm 110, calls him Lord? 
David being commonly regarded as the author. The 
question does not deny the Davidic descent of Mes- 



VII.] AGAINST THE PHARISEES. 411 

siah, but intimates also a higher genealogy which 
Christ's captious hearers could not explain. 

[Mark 12: 38, 39; Luke 20: 45, 46 ; Matt. 23: 1—12.] 

Having thus ended the controversy with his ene- 
mies, Jesus said to his disciples, "in the audience of 
all the people, beware of the scribes," who cherish and 
exhibit a vain, selfish ambition. As the expounders 
and executives of the law, sitting in Moses' seat, obey 
them ; but shun their example. They bind heavy bur- 
dens upon others, but they touch them not with a fin- 
ger of their own. Whatever good thing they do is 
done " to be seen of men." Their very garments are 
fashioned to attract admiration ; they covet seats of 
honor, and sonorous titles. In these things imitate 
them not. Call no man master or father ; and suffer 
not others to address you by such appellations. God 
is your common Father, Christ your Master ; and 
your true exaltation is your humility. 

[Matt. 23: 13—39; Mark 12 : 40; Luke 20: 47.] 

Speaking of the hypocrisy of the Pharisees, Jesus 
kindles with a holy indignation and directs to them a 
most cutting address. Every sentence begins with a 
"woe." It is startling to hear such denunciations 
break from the lips of the meek and merciful Jesus ; 
but from this and other passages of his discourses we 
may form an idea of him in the capacity of judge, as 
he will at length be revealed. 



412 PHARISEES DENOUNCED. [PERIOD 

The leading characteristics of the Pharisees here 
inveighed against are, their selfishness, leading to ex- 
tortion ; their hypocrisy, exhibited in great zeal for the 
externals of religion, without the spirit; and their 
deception, folly, and stupidity manifested in the fabri- 
cation of absurd traditions, misinterpreting scripture, 
and misleading the people. His specifications give us 
a graphic delineation of their character and practices. 
They " tithe mint and fennel'' and omit " judgment 
mercy, and faith". . . "strain out a gnat, and swallow 
a camel". . . wash the " outside of the cups and plat- 
ter,"while they put within it the fruits of their "ex- 
tortion and excess". . . "build the tombs of the pro- 
phets," deprecating the persecutions of their fathers, 
while at the same time they cherish the same spirit, 
and are ready to " persecute, scourge, kill, and cru- 
cify" the prophets of the new dispensation. " Whited 
sepulchres" full of uncleanness, he exclaims, "gene- 
ration of vipers," guilty of the blood of all the proph- 
ets, "how can ye escape the damnation of hell?" 

Bitter, prophetic words, wrung bitterly from gra- 
cious lips. Even while he denounces, his heart yearns 
over the self-destroyers, and he breaks out in one of 
the most moving strains of pathetic regret. " Je- 
rusalem, Jerusalem, thou that killest the prophets and 
stonest them which are sent unto thee, how often would 
I have gathered thy children together, even as a hen 
gathereth her chickens under her wings, and ye would 
not ! " It is now too late ; you have already rejected 



VII.] THE WIDOW'S TWO MITES. 413 

the only Saviour. " Behold, your house is left unto 
you desolate!" Ye shall see me no more until, in 
my final, triumphal advent, ye shall say, " Blessed is 
he that cometh in the name of the Lord ! " 

With these mournful, prophetic words, gilded with 
one faint streak of hope, closed the public preaching 
of Jesus of Nazareth, in the Jewish temple. His re- 
maining discourses were given more privately to his 
disciples and others who sought him in retirement. 

[Mark 12: 41—44; Luke 21 : 1—4.] 

Occupied as his mind had been with the false pre- 
tences of piety exhibited by the Pharisees, it seemed 
to gladden the heart of Christ when he saw, just at 
the close of his discourse, "a certain poor widow" 
work her way up to the treasury of the temple, and 
with true devotion cast in her two mites, " all her 
living." Here was a sincere person. It was no sacri- 
fice for the rich to " cast in of their abundance," but 
to cast in the very last mite, and do it unostentatiously, 
exhibited a moral principle far more precious than 
gold. Christ approved, and by his notice made the 
widow's act immortal in history. 

[Matt. 24 : 1, 2 ; Mark 13 : 1, 2 ; Luke 21 : 5, 6.] 

As they left the temple, the disciples called the 

attention of Jesus to the magnificence of the temple 

buildings, the massive and costly stones and superb 

ornaments of the structure. Reverting to the dark, 

35* 



414 BELIEVING RULERS. [PERIOD 

prophetic subject of which he had just before spoken, 
he told them sadly that in the coining ruin this splen- 
did structure should be demolished, and not one stone 
be left upon another. Such should be the result of 
the unbelief of the Jewish rulers, and the sins of the 
nation. 

[John 12: 37—42.] 

The Evangelist here indulges in a reflection upon 
the results of Christ's labors. " Though he had done 
so many miracles before them, yet they believed not 
on him." As Isaiah had said, the light and truth 
communicated to them only hardened their hearts and 
blinded their eyes ; they would not believe, and with 
their obstinate unwillingness could not be convinced 
even by a miracle-working Christ. 

Still it is affirmed that even "among the chief 
rulers" many did really believe on Christ, but through 
fear of excommunication were restrained from con- 
fessing their belief. Their minds were forced to ad- 
mit his supremacy, but they had not the heart to re- 
nounce the favor of the world for his sake. 

[John 12: 20—22, 44—50, 23—36.] 

Amongst those who were favorably disposed to- 
wards Christ, and desired a closer communion, were 
some foreigners who had come to attend the Jewish 
feast. As we have before seen, the better part of the 
pagan world were looking with peculiar interest to the 



VII.] GENTILE BELIEVERS. 415 

Monotheism of the Hebrews. Christ seemed to them 
to be more cosmopolitan than other Jews, and they 
were favorably impressed by all that they heard of 
him. 

Some Greeks of this character, with a degree of 
diffidence, sought an interview with him, about the 
time now under review. 

Fragments of Christ's remarks at this interview 
are recorded. He dwelt with emphasis upon the fact 
that he was the manifestation of God ; and that he 
spoke the words of God; words widen convey life- 
everlasting to the believer. 

Regarding these Gentiles as pledges of the suc- 
cess of his gospel, and the churches that should be 
gathered in his name, — and also their desire to see 
him as an indication that his own personal labors 
were nearly ended, — he exclaimed, " The hour is come 
that the Son of Man should be glorified," glorified as 
the Saviour of the world. Through sufferings and 
death he shall pass to glory, as the wheat springs 
from the buried seed. And as he is to triumph by 
suffering, so must they who would serve him and be 
honored of God with eternal life hold their present 
life cheap, and follow their Master. 

The thought of his approaching sacrifice now 
presses heavily upon him, and he adds, "Now is my 
soul troubled." The human element shrinks from the 
cross that stands before it ; yet his firm purpose is 
not shaken : he will not say, " Father, save me from 



416 THE VOICE FROM HEAVEN. [PERIOD 

this hour." No, " for this cause came I into the 
world ; " to make this sacrifice. To this he had con- 
stantly looked forward as the consummation of his 
great enterprise, and he would not retreat. Collect- 
ing again his noble energies, he subdues and calms 
the troubled emotions, and says, in meek submission, 
" Father, glorify thy name ! " The victim is ready for 
the crowning sacrifice. 

In answer to this exclamation, and in approval of 
this triumph of the divine purpose over the human 
weakness, a voice from heaven replies, "I have both 
glorified it" (my name) in the life and works of the 
Son, "and will glorify it again" through his suffer- 
ings and death. 

This voice all present heard ; but to those who 
were not in sympathy with Christ it sounded like 
inarticulate thunder. He interpreted it as a commu- 
nication given, not for his sake, but to establish their 
faith. The import of it, he said, was that " the prince 
of this world shall now be cast out." Being lifted up 
from the earth (intimating the manner of his death), 
"1 will draw all men unto me." The Father's 
name will be glorified in the triumph effected by the 
death of the Son. 

To some of the by-standers the death of Messiah 
seemed an absurdity, and they enquired who this 
" Son of Man" was that he said must be "lifted up." 
Not disposed to arouse their prejudice he answered 
indirectly, admonishing them to walk in the light 



VII.] THE SECOND ADVENT. 417 

while it was with them, in order that they might be 
the children of the light. 

[Matt. 24: 3—14; Mark 13 : 3—13; Luke 21 : 5—19.] 

After the above, Christ accompanied only by the 
twelve, perhaps only by " Peter and James, John 
and Andrew," purposely avoiding all others, went 
over the valley and up the side of Olivet, and sat 
down on the height overlooking the temple and city. 

As they look dow T n from this elevation upon the 
magnificent, but doomed city, the remarks of Christ 
relative to the destruction of Jerusalem and its temple 
recur forcibly to the minds of the disciples, and they 
ask him more definitely concerning the time of these 
things, the signs that shall precede his coming to 
judge the iniquitous nation ; and concerning " the end 
of the world." 

These questions engage Christ in a protracted dis- 
course upon these great subjects. He dwells particu- 
larly upon the events that are to precede the destruc- 
tion of the theocracy, and the course that should be 
pursued by his disciples. At times he also seems to 
run forward and discourse of the final judgment and 
consummation of the affairs of this world, making no 
clear distinctions between the two events. Indeed, as 
he tells them, the precise time of his advent for judg- 
ment is unknown except to the Father. But many 
things are specified that must first occur ; many signs 
that shall immediately precede the last things. 



418 THE SECOND ADVENT. [PERIOD 

He begins by cautioning them against false Christs, 
of whom there shall be many. 

Wars, famines, pestilences, and earthquakes shall 
precede the downfall of the theocracy; "fearful sights 
and great signs from heaven" shall also be seen: 
"these are the beginnings of sorrows," but "the end 
is not yet. ,, 

Great persecutions of Christians shall take place. 
The disciples shall be beaten in the synagogues, 
brought before civil authorities, betrayed by relatives 
and apostate professors of Christianity, of whom there 
shall be many, " hated of all nations," " delivered up 
to be afflicted" and killed. 

False prophets shall deceive the people ; amid 
abounding iniquity " the love of many shall wax 
cold; " "but he that shall endure unto the end," ad- 
here firmly to Christ, despite deceivers and persecu- 
tors, "shall be saved." And notwithstanding the ex- 
treme persecutions and apostacy, " the gospel must be 
published among all nations" before the end of the 
theocracy shall come. 

[Matt. 24 : 15—42 ; Mark 13 : 14—37 ; Luke 21 : 20—36.] 

Here follow the immediate precursors of the utter 
destruction of Jerusalem, and a lively, prophetic des- 
cription of that terrible tragedy enacted forty years 
later by the Romans, under Titus and Adrian. The 
signal for the retreat of the elect shall be the plant- 
ing of " the abomination of desolation, spoken of by 



VII.] END PREDICTED. 419 

Daniel the prophet, in the holy place." Immediately 
after that shall come " tribulation, such as was not 
since the beginning of the world." Tribulation so 
great, that " except those days should be shortened, 
there should no flesh be saved ; but for the elect's 
sake, those days shall be shortened." At the same 
time shall arise many false Christs (as history de- 
clares was the fact), seeking to lead the people astray, 
to their ruin. 

Even the powers of nature shall manifest a sym- 
pathy with the great movements of Providence. Sun, 
moon, and stars, figuratively if not literally, shall fail, 
"and the powers of the heavens be shaken." Then 
shall "the tribes of the earth mourn" when they be- 
hold "the sign of the Son of Man" coming in the 
clouds of heaven to gather out his elect and judge his 
enemies. 

These shall be the signs by which it may be 
known that "the kingdom of God is nigh at hand." 
Surely as the bursting fig leaves betoken summer, 
shall these things betoken the ruin of the Hebrew 
nation. Heaven and earth shall pass away sooner 
than these predictions fail. And their accomplish- 
ment shall be before this generation pass away, though 
the precise time no man or angel, not even "the 
Son, but the Father only," knows. 

The advent, of the Son of Man shall be sudden. 
As the flood in the days of Noah came down suddenly 
and swept away the old world in the midst of their 



420 WARNINGS. . [PERIOD 

mirth and banqueting and business; so, like the 
springing of a snare, shall that day of doom come 
upon those who do not watch and pray. 

[Matt. 24: 43—51; 25: 1—30.] 

Changing the figure, the Son of Man shall come 
like a thief in the night ; no calculation can be made 
for his appearance ; the only safety is in being al 
ways ready. Or if that figure seem harsh, he shall 
come as an absent master, who had bidden his servant 
watch constantly for his return. If the servant be 
found at his post, he shall be promoted ; if he give 
himself to carnal enjoyments, he shall be " cut asun- 
der," and have his portion where "shall be weeping 
and gnashing of teeth/ ' Or, taking another figure, 
the advent of the kingdom shall be like the coming 
of a bridegroom at midnight. And the church may 
be likenened to ten virgins waiting for him ; " five of 
whom were wise, and five foolish." The wise had oil 
provided to replenish their lamps or torches, when the 
signal of the bridegroom's approach was given, and 
were ready to go forth and meet him, and with him 
enter into the festal house. The foolish had made no 
adequate provision of oil, their lamps were gone out, 
and before they could replenish them, the marriage 
procession had gone in, "and the door was shut." 

Or, again, the waiting church may be likened to 
the servants of one who had gone into a far coun- 
try, and who at his departure gave to each of them 



VII.] BE READY. 421 

a sum of money proportioned to his ability as a finan- 
cier. 

With one exception the servants, during their 
master's absence, doubled the amount, and upon his 
return, received promotion. 

The one, however, who had received least, being 
of course the one of smallest ability, buried his tal- 
ent, and at his lord's return, presented him only what 
he had received years before. 

His lord, indignant at his. idleness, took from him 
what he had and gave it to the one who made the best 
use of his trust, and directed to cast the unprofitable 
servant "into outer darkness." 

This parable closely resembles that of the ser- 
vants who received each a pound to occupy for their 
master. But in this case the gifts vary according to 
the abilities of the receivers ; and the truth illustra- 
ted is that a man's merit depends upon his faithful- 
ness in his appropriate sphere, and not upon the 
greatness of his gifts. 

It is noticeabe that the idler is the one of smallest 
ability and gifts, who should, therefore, be the more 
vigilant ; but is, instead, timid and discouraged and 
does nothing. 

Both of the above parables show the importance 
of prudence, fidelity, and constant readiness for the 
advent of the judge. The foolish virgins and the sloth- 
ful servant are monuments of warning for the world. 
36 



422 THE JUDGMENT. [PERIOD 

[Luke 25: 31—46.] 

The allusion in the latter part of the above dis- 
course was evidently to Christ's final advent to judge 
the world. In the same strain he proceeds to deline- 
ate the characteristic features of the last judgment, 
and particularly the grounds on which the sentence 
of each person is to be determined. The judgment 
seems also to relate particularly to professed believers ; 
and the distinction is between true believers and 
hypocrites. 

The leading principle upon which the judgment is 
conducted is that no religion is acceptable which does 
not exhibit itself in works of love. Love is every- 
thing ; and a true love will manifest itself in action. 
Christ and his members being virtually one, he re- 
gards deeds of kindness done for them and from love 
to them as his, as done for himself, and rewards the 
doer accordingly. 

The drapery and filling out of the parable exhibit 
many pleasing and important, though subordinate, 
thoughts. We may name the heavenly attendants, 
the complete separation of the righteous and the 
wicked, the humility of the righteous, and the self- 
justification of the wicked, and, lastly, the eternal 
and unchangeable destinies allotted them. 

Noteworthy also is the thought that the " king- 
dom" was prepared for the righteous "from the foun- 
dation of the world." 



VTI.] JUDAS. 423 

[Matt. 26 : 1—16; Mark 14 : 1—11 ; Luke 22 : 1—6.] 

In such discourse passed the fourth day of this 
eventful week. As evening comes on, Jesus and his 
disciples descend the mountain eastward to Bethany. 
By the way he tells them, that within two days more 
he is to be " betrayed to be crucified." 

Meantime the Sanhedrim and their party were 
busy. At a special meeting, held at the house of 
Caiaphas for this purpose, measures were discussed 
for putting Jesus out of the way, by secret process or 
assassination. But even this they feared to do during 
the feast, lest there should be a sedition raised by the 
people. Jesus during the day-time had been gene- 
rally surrounded by a multitude, and his nights were 
spent out of the city, they knew not where. No sat- 
isfactory opportunity as yet offered for an attack. An 
agent was needed who might inform them of the place 
where, and time when, Jesus could be found in retire- 
ment. Such an agent soon appeared, to their great 
gratification, in the perfidious Judas. 

Judas must ever be regarded as the ideal traitor ; 
and it is difficult to analyze such an anomalous char- 
acter. Yet he probably acted out one common phase 
of humanity. Many who think of him with horror 
might, under like circumstances, have done as he did. 
We may conceive of him as at first no less promising 
than the other disciples, though more self-willed, cov- 
etous, and passionate. The twelve were all more or 
less selfish and ambitious, and could never, to the end 



424 JUDAS. [PERIOD 

of Christ's ministry, renounce the hope of sharing 
with him the administration of a worldly kingdom. 
But under Christ's instruction, the eleven gradually 
became more spiritual in their views and hopes, and a 
more pure and disinterested love took possession of 
them. With Judas it was otherwise. His business 
habits secured him the stewardship of Christ's family, 
and pampered his covetousness. The refusal of Christ 
to assume a crown, and place himself at the head of 
the political theocracy, probably disappointed and 
vexed him. Destitute of the spirit of his Master, he 
grew restless and reckless. He may have hoped, as 
men grown desperate in suspense often do, to bring 
things to a crisis and hasten the developments of 
providence. There are also indications that his 
treachery was enacted partly under the impulse of sud- 
den anger, occasioned by a rebuke administered by 
Christ at the supper in Bethany. 

One Simon of Bethany, who had probably been 
cured of leprosy by Jesus, made a supper in his honor, 
to which were invited Jesus and his disciples, and 
Lazarus who had been restored to life. While reclin- 
ing at table, the devout and pensive Mary, sister 
of Lazarus, took occasion, in accordance with a cus- 
tom of her age, to express her profound admiration 
of Christ, by pouring upon his head and feet a box of 
costly perfume. Judas, in accordance with his char- 
acter, unable to appreciate Mary's feelings, and aware 
that Christ ordinarily disapproved of formal parade 



vii.] judas. 425 

and display, ventured to complain of the useless sac- 
rifice. This spikenard " might have been sold for 
more than three hundred pence and given to the poor." 
Christ, however, approved the maiden's devotion, and 
rebuked the parsimonious spirit that would count so 
miserly the cost of reverence. Christ, pre-eminently 
the friend of the poor, does not disapprove of costly 
demonstrations in hjs honor at appropriate times. 
For Mary this was an appropriate time. " She is come 
aforehand to anoint my body to the burying," says 
Christ; and " wheresoever this gospel shall be 
preached thoughout the whole world, this also that 
she hath done shall be spoken of for a memorial of 
her." It is her last opportunity to show her regard 
for her Lord ; and her deed shall make her world-re- 
nowned. 

Judas was rebuked and angry ; as Luke says, 
" Satan entered into him." Soon after he went over 
to the city ; bargained with the " chief priests" to 
deliver Jesus into their hands for thirty pieces of sil- 
ver, the price of a slave ; " and from that time sought 
opportunity to hetray him." Such an opportunity 
he found upon the following night. 

[Matt. 26: 17—19; Mark 14 : 12—16; Luke 22 : 7—13.] 

Aware of the purpose of Judas and the Sanhe- 
drim, Christ seems to have avoided the city on 
Thursday, and spent the day at Bethany. He 
would not surrender himself to his enemies until he 
36* 



426 THE PASCHAL SUPPER. [PERIOD 

had finished his work. A few hours more he would 
spend in converse with his disciples. He had also a 
peculiar interest in the passover. That significant 
ordinance, the Paschal supper, was to be transformed 
and carried over into his new economy. He would 
not be restrained from its observance, nor interrupted 
by his enemies at that time. 

Hence, on Thursday afternoon, he sent Peter and 
John to the city to prepare the supper, giving them 
such directions for finding the proper place as would 
secure secrecy, and prevent any but reliable friends 
from intruding. 

Whether he had previously made arrangement with 
a friend for " a large upper room," or whether there 
was a supernatural prescience here exercised, is not 
said; the former seems more probable. Peter and 
John found things as he said : and at evening Jesus 
with the other disciples went over from Bethany, and 
found the supper prepared.* 

* It is a mooted question whether Christ did not anticipate by 
one day the time of the Paschal supper. For a thorough discus- 
sion of this question, the reader is referred to Robinson's Harmony, 
or Bib. Sac. for August, 1845. Matthew, Mark, and Luke cer- 
tainly imply that Christ celebrated the passover at the usual time. 
And the passages in John and elsewhere, which seem to contradict 
this view, are not decisive. They seem to be satisfactorily explained 
by Doctor R. Thus — John 13 : 1 ; 18 : 28 — " Passover" may mean 
the festival in general, and not simply the Paschal supper. John 
19: 14, "preparation of the passover," may be preparation for 
the sabbath of the passover-week, which came next day. The im- 



VII.] THE PASCHAL SUPPER. 427 

[Matt 26: 20; Mark 14: 17; Luke. 22: 14—18; 24—30; 
John 13 : 1—20.] 

It is now the eve of the passover. The families of 
Jerusalem, with their numerous guests, are gathering 
around their several tables to commemorate the eman- 
cipation of their ancestors on that night when the 
destroying angel passed over their blood-sprinkled 
doors. In a certain "upper room" are gathered the 
family of Jesus ; those twelve young, able men, with 
their wonderful leader, whom we have followed in their 
last three year's wanderings. 

The care-worn Master looks around affectionately 
upon his little band as they seat themselves at the ta- 
ble, saying, _" I have earnestly desired to eat this pass- 
over with you, before I suffer.' ' I shall celebrate this 
feast with you no more on earth. Taking the cup of 
red wine with which the supper commenced, he in- 
vokes a blessing, and bids them pass it around, telling 
them that he shall drink no more of the fruit of the 
vine "until the kingdom of God shall come." 

This mention of the kingdom that should come 
before he would again eat and drink with them may 
have furnished the point of departure for the strange 
turn which the conversation of the disciples now took. 
They were still dreaming of the temporal kingdom, 
and soon fell into the old channel of their ambitious 

propriety of capital executions on the feast-day may be accounted 
for by the excitement and rage of the Sanhedrim, and the fact 
that the Romans, who now ruled, disregarded Jewish customs. 



428 THE PASCHAL SUPPER. [PERIOD 

hopes, and began to discuss the question, which of 
them should be greatest in that kingdom. 

The affectionate leader listens in silence and sor- 
row, at first, but soon rises up from table, throws off 
his outer garment, girds himself with a towel, like a 
servant, takes a basin of water and begins to wash the 
feet of the company. Some of the astonished disci- 
ples make no remonstrance, not knowing what this 
strange movement can mean ; but when he comes to 
the impetuous Peter, he breaks out in remonstrance, 
" Wilt thou wash my feet ? " Jesus now tells them 
that the act has a significance which they shall here- 
after understand. But Peter is decided, " Thou shalt 
never wash my feet. " Then, is the reply, " thou hast 
no part with me. " His remonstrance, though spring- 
ing from reverence for Christ, exhibited a spirit of 
insubordination, incompatible with that humility which 
Christ would inculcate. Catching, however, a glimpse 
of the symbolical import of the washing from Christ's 
last remark, he now cries out, "not my feet only, but 
also my hands and my head. " But this, says the 
Master, would be needless ; whoever has once been 
purified from sin needs only, like the person coming 
out of a bath, to be purified from casual, external, and 
involuntary impurities, that may as it were cling to his 
feet. "And ye are clean, " have been thus purified ; 
"but not all; " there was one present who had re- 
ceived no spiritual cleansing. 

Having finished this lustration, and resumed his 



VII.] THE PASCHAL SUPPER. 429 

garment, and again sat down to the table, lie says to 
them, "know ye what I have done to you ? " and pro- 
ceeds to unfold the symbolical meaning of the trans- 
action as a lesson on humility and a reproof for their 
vain ambition and contention for supremacy. 

. " The kings of the Gentiles exercise lordship," 
"but. he that is chief among you, let him serve." Ye 
call me Master, and Lord, and ye say well ; for so I 
am." "But I am among you as he that serveth." 
And in this, "I have given you an example, that ye 
should do as I have done to you," humbly perform 
acts of devotion and kindness to each other. As to 
the kingdom, you shall certainly receive such an one 
" as my Father hath appointed unto me." If you im- 
itate my example, you shall "eat and drink at my 
table in my kingdom, and sit on thrones, judging the 
twelve tribes of Israel." Howbeit, "I speak not of 
you all; I know whom I have chosen." 

[Matt. 26: 21—25; Mark 14: 18—21; Luke 22: 21—23; John 
13: 21—35.] 

These last words were spoken mournfully. The 
thought that one of his little band was a traitor 
troubled his spirit. He had already alluded to it fre- 
quently, as if he would gladly awaken repentance in 
the breast of Judas, and save him from the ruin to 
which he was hastening. And now again after a pause, 
and a struggle of emotion, he says, "verily, verily, 
I say unto you, that one of you shall betray me." 



480 DISCOURSE AT TABLE. [PERIOD 

This plain announcement, that one of their own 
number should be the traitor, startled the disciples, 
who now began to look with anxiety, suspicion, and 
self-distrust upon each other. Peter at length beck- 
oned to John, who sat next to Jesus, to ask him who 
was the false one. John in a whisper asks the ques- 
tion, and is answered in a low tone, that it is he to 
whom Jesus will hand the piece of bread in his hand, 
after dipping it inl;he sauce, that was eaten with the 
Paschal supper. The uneasy Judas marks the whis- 
pering and the anxious glance of Peter and John as 
Jesus hands him the sop ; and with the effrontery of a 
practised hypocrite asks, with whining tone, "Master, 
is it I? ,: With a calm decision, that went like thun- 
der through the traitor's bosom, Jesus replies, " Thou 
hast said;" and "what thou doest, do quickly." A 
flash of rage burns on Judas' face to find himself thus 
discovered and exposed ; he rises from the table, leaves 
the room, and seeks the Sanhedrim to consummate 
his perfidy. 

Aware of his intent, Jesus remarks, after his de- 
parture, upon his own approaching demise : " The 
Son of Man goes, as it is written of him ; but wo 
unto that man by whom the Son of Man is betrayed." 
" Now is the Son of Man (to be) glorified, and God 
is glorified in him." The great crisis has come in 
which Father and Son shall mutually be glorified in 
each other. " Little children, yet a little while I am 
with you." Soon I shall go whither ye cannot now 



VII.] DISCOURSE AT TABLE. 431 

follow. As my farewell legacy, I give you a new 
commandment, " that ye love one another,' ' as I have 
loved you. This love shall be your badge of disci- 
pleship. 

[John 13: 36—38; Matt. 26 : 31—35; Mark 14: 27—31; Luke 
22: 31—38.] 

Peter would know why he cannot now follow his 
Master, declaring that he will lay down his life for 
Jesus' sake. The latter replies that they shall all 
forsake him this very night. As Zechariah predicted, 
the Shepherd will be smitten, and the flock scattered. 
But " after I am risen again, he adds, I will go be- 
fore you into Galilee." Peter is, however, full of 
self-confidence : " though all men shall be offended 
because of thee, yet will I never be offended. " Si- 
mon, Simon," says Jesus, sternly, " Satan has desired 
to . . . sift you as wheat." You shall be severely 
tried. " But I have prayed for thee, that thy faith 
fail not." But, says Peter> I am ready for prison or 
death. Vain man ! you lay down your life for my 
sake ! Even " this night, before the second crowing 
of the cock, thou shalt deny me thrice." But the 
confident Peter and the others more vehemently as- 
sert their fidelity. 

Christ next contrasts the time of their first mis- 
sion in his service with the far different circumstances 
of their future mission. Then there was no hostility, 
and you went fearless, trusting to the people to supply 



432 the lord's supper. [period 

your wants. But hereafter you shall be amid ene- 
mies, in want and danger. Take money and sword 
for your future journey ; expect no more favor from 
the world ; for I am to be " reckoned among the 
transgressors/' as it is written by Isaiah. Misappre- 
hending his meaning, the disciples remark that there 
are "two swords" in the company; and Jesus here 
drops the subject. 

[Matt. 26 : 26—29 ; Mark 14 : 22—25 ; Luke 22 : 19—20 ; 1 Cor. 
11 : 23—25.] 

It was Christ's design to leave his church some 
appropriate memorial of his sacrifice and his con- 
tinued love. To institute such a memorial was one 
reason why he " desired to eat this passover" with his 
disciples. The traitor had now gone out, and the way 
was open for this institution. Taking some of the 
bread prepared for the passover, near the close of 
that meal, he blessed, broke, and distributed it to the 
disciples as an emblem of his body, soon to be broken 
for them. In the same manner he passed the last 
cup of wine, bidding them drink it as a symbol of his 
blood. 

The injunction to do this continuously in remem- 
brance of him shows that it was designed as a perma- 
nent ordinance. The bread and wine were appropriate 
emblems of that spiritual bread and water of life 
which he became to his followers. As his body was 
yet unbroken, the disciples could not regard the bread 



VII.] DISCOURSE AFTER SUPPER. 433 

and wine as anything more than symbols. They could 
not pervert his words into an assertion of transubstan- 
tiation. 



[John 14: 1—31.] 

After supper, Jesus sat long at table, entertaining 
his disciples with those rich discourses which sank so 
deeply into the susceptible mind of the beloved John. 
Leaning on his Master's bosom, and gazing intently 
upon his divine face, John received each word as wax 
receives the seal. And as in after life he recalled the 
events of that sad night, many a thought that had 
lain incomprehensible in his memory grew luminous 
and consoling. 

At present the disciples were perplexed, sad, and 
fearful. To calm and comfort them, and show how 
he " loved them unto the end," Christ says, " Let not 
your hearts be troubled." I go, but it is to prepare 
a place for you, that you may be with me : have faith 
in me, as God. To the assertion of Thomas, that 
they knew not whither he goes, nor the way by which 
they may come to him, he replies, " I am the way ; 
no man can come unto the Father but by me." To 
Philip's request that Jesus would show them the 
Father, he replies that he is virtually the Father; 
God is revealed in him. u He that hath seen me 
hath seen the Father." I live in the Father, and 
the Father lives, speaks, and works in me. Asking 
favors of God in my name you shall receive. Lov- 
87 



434 DISCOURSE AFTER SUPPER, [PERIOD 

ingly obeying my commandments you shall have the 
" Spirit of truth" as your comforter, until I shall 
again appear, and with my Father, spiritually and 
invisibly to the world, abide with the faithful. The 
Holy Comforter shall "teach you all things," and re- 
call my words to your remembrance. Be not troubled 
or fearful. Despite the outward conflicts which await 
you, I leave you a benediction of peace ; peace, not 
of the worldly kind, but peace of spirit, the peace of 
God. Keposing a loving confidence in me, you may 
even rejoice at my departure to my Father. 

Henceforth I can talk but little with you. The 
"prince of this world" comes for his brief victory; 
and although he "has nothing in me," and I might 
escape his machinations, yet " that the world may 
know that I love the Father," I go to fulfil his com- 
mand, by completing this self-sacrifice. 

With these words, they leave the table. 

[John 15: 1—27.] 

After leaving the table, Christ continues his dis- 
course in the same strain. The relation of the be- 
liever to Christ is vital and permanent. In God's 
husbandry Christ is a vine, and his disciples are 
branches. Every fruitless branch the husbandman 
cuts away ; and every fruitful branch is pruned, that 
it may be more fruitful. Fruitfulness in the believer 
can only be secured by constant communion with 
Christ. He must grow out of his vine, and draw 



VII.] DISCOURSE AFTER SUPPER. 435 

thence his life-blood. By obedience to Christ's com- 
mands, an obedience springing from love, one may 
live in Christ, secure his love, and the fructifying 
communications of his spirit, and be filled with joy. 

The substance of Christ's commandment is love, 
which must be manifested towards those who are his. 
Fulfilling this commandment of love, believers become 
friends of Christ (not servants), partakers of his in- 
spired knowledge, chosen and ordained by him to 
bring forth fruit. Asking in Christ's name, they 
may receive from the Father whatsoever they desire. 

But with this favor of God they must expect the 
enmity of the world. The disciple will not be better 
received than his Lord. Destitute of the true know- 
ledge of God, the world persecutes the Son, and on 
his account will persecute his followers. Their hatred 
is groundless ; they refuse the testimony offered by 
Christ to his divinity ; and when Christ has gone, his 
disciples and the Comforter whom he will send shall 
still bear witness for him, and the hostile world will 
be without excuse. 

[John 16: 1—33.] 

Of these things, says Christ, I forewarn you, in 
order that you may not be disappointed and dismayed 
when they shall excommunicate you and seek your 
lives, thinking that they are thus doing God service. 

Again he reverts to his departure, and the advent 
of the Comforter. The Spirit will be their helper in 



436 DISCOURSE AFTER SUPPER. [PERIOD 

all their trials ; and in connection with their testi- 
mony will convince the world of their sin in rejecting 
Christ ; of his righteousness to be exhibited in his 
resurrection and ascension ; and of the judgment of 
the prince of this world, and of the final subjugation 
of all evil to the dominion of God. 

This Spirit shall also perfect in them the know- 
ledge of God which Christ has introduced. The 
whole counsel of God belongs to Christ, and of all 
that is Christ's the Comforter will inform his dis- 
ciples. 

He then adverts again to his absence from them 
for a little while, and they express their inability to 
comprehend what he means. Jesus then proceeds to 
develop more clearly the truth that, though they were 
to be deprived of his bodily presence, they should 
soon enjoy a spiritual communion with him, so rich 
and blissful, that their present sorrows would seem 
but the birth-pangs of an imperishable joy. After 
that they shall not need to come to him as they now 
do, but may, in his name, approach directly to God 
and ask blessings, with assurance of being heard. 
And in the communion which they shall then have 
with him, his words will no longer seem obscure, but 
plain and lucid. 

They now comprehend something of his meaning 
respecting his departure to the Father, and declare 
their unqualified faith in him as the searcher of 
hearts, w T ho came "forth from God/' Jesus cautions 



VII. J CONCLUDING PRAYER. 437 

them against too great confidence in their faith ; " for," 
says he, " the time cometh, yea, is now come, that ye 
shall be scattered," and I shall be left alone ; yet not 
entirely alone, — " the Father is with me!" 

His concluding words beautifully express the aim 
and substance of his whole discourse : " These things 
have I spoken unto you, that in me ye might have 
peace. In the world ye shall have tribulation ; but 
be of good cheer, I have overcome the world." 

[John 17: 1—26.] 

Here follows a model prayer, embracing the same 
scope of thought contained in the above discourse. 
Aware that his work as teacher is now ended, he 
"lifts up his eyes to heaven," and fervently suppli- 
cates the Holy Father to glorify him, with himself, 
with the glory which they shared from eternity, and 
to bless his believing children whom he leaves in the 
world. 

The work assigned him he declares to be finished. 
" I have manifested thy name unto the men which 
thou gavest me out of the world." For them he 
prays, not that they may be removed from the world, 
but that they may still be kept in communion with 
God, as he had kept them while personally with them. 
As they are "not of the world," they will be hated 
by it ; let them be preserved from its evil, and sanc- 
tified through the word of truth. 

They are now sent forth as Christ's representa- 
37* 



438 CONCLUDING PRAYER. [PERIOD 

tives, and others will believe through their preaching ; 
for them also he prays, that they all may be embraced 
in the same union with Christ and the Father. 

Finally, he prays that those whom God has given 
him may be with him in glory, and participate in his 
eternal communion with God. The world has not 
known thee, righteous Father ; but " these have 
known that thou has sent me." And I have declared 
unto them thy name, and will declare it, that the love 
wherewith thou hast loved me may be in them, and I 
in them." 

So he " loves his disciples unto the end," and 
prays for their final exaltation with himself, and the 
glorification of all who shall, to the end of time, be- 
lieve the revelation he has introduced. 

[Matt. 26: 30, 36—46; Mark 14: 26, 32—42; Luke 22: 39— 
46 ; John 18 : 1.] 

After this matchless prayer, the company joined 
in singing, as was customary after the Paschal supper. 
Full of sad and tender emotions they then descended 
from the " guest chamber," where they had feasted, 
and communed, and sorrowed. The disciples followed 
in silence their calm and heavenly-minded leader. 
As he had often done before, he conducted them out 
of the eastern gate of the city, across the Kedron, to 
the secluded garden at the foot of Olivet. 

As Christ had prepared himself for his public 
ministry by meditation and prayer in the desert, so 



VII.] GETHSEMANE. 439 

now he retired to a lonely spot to prepare himself by 
prayer and meditation for the great and trying scene 
before him. Though maintaining a serene composure, 
and demeaning himself in view of approaching death, 
as the christian hero should, he yet felt deeply the 
shrinkings and shuddering common to his humanity 
and ours. The great crisis and burden of his media- 
torial work cast its dark shadow over him. The sac- 
rificial altar began to smoke. The conscious victim 
was yet free to retreat and escape the bitter cup. 
Conflicting emotions, the human against the divine, 
swelled and billowed within him. Night and enemies 
around him, tortures and death before him, the guilt 
of a world laid upon his shoulders, what could the 
suffering Son of Man and Son of God do, but pray ! 
On earth was none that could understand his sorrow 
and sympathize with him. The Father alone can 
comfort him. 

Taking the three of his disciples who were most 
in sympathy with his spirit, and who had witnessed 
his transfiguration, he retires from the others to a 
more solitary part of the garden. Almost overcome 
by his emotion, he says to them, " My soul is exceed- 
ing sorrowful, even unto death; tarry ye here and 
watch with me." Proceeding a few paces further, he 
falls prostrate, and in anguish of spirit cries aloud, 
" 0, my Father, if it be possible, let this cup pass 
from me!" Yet the project of redemption must not 
be renounced. If justice demands this sacrifice, "not 
my will, but thine be done ! " 



440 GETHSEMANE. [PERIOB 

While he prays, grief and weariness overcome the 
disciples, and when he returns, he finds them asleep. 
Arousing them and bidding them watch against temp- 
tation, he again retires and prays as before, but, if 
possible, with greater earnestness and deeper agony. 
The burden of his prayer is the same as at first — " If 
this cup may not pass from me except I drink it, thy 
will be done." A third time he wrestles in the same 
petition, but with such anguish, that the frail human 
tenement of the struggling soul almost gives way. 
Blood-drops gush through the pores ; it is the climax 
of agony ; and lest the strained heart-strings should 
snap asunder, an angel appears to comfort the tried 
one. Again the divine calmness returns ; the human 
struggle ceases, and he cries again in triumph, " Thy 
will, Father, be done ! " 

Returning again to the sleeping disciples, who 
each time heard only the beginning of his prayer, 
whose spirit, as he kindly says, "is willing" to watch 
with the sorrowing Master, but whose " flesh is weak," 
he bids them now sleep on and take their rest. 

[John 18: 2, 3.] 

Leaving him there beside the sleepers, let us now 
look after the one disciple who alone in this hour of 
darkness is wakeful. Alas, that he should be awake 
for such nefarious purpose ! 

Leaving the "guest chamber" and his friends in 
anger, Judas immediately sought his employers and 



VII.] GETHSEMANE. 441 

informed them that his contract might now be fulfilled. 
At once there is a stir among the Sanhedrim and their 
minions. As soon as may be, a small band of Roman 
soldiers is procured to act as police in case of resist- 
ance. The menials of the Sanhedrim, and other Jews 
hostile to Jesus, hastily arm themselves with swords, 
clubs, or whatever can be laid hold of, while others 
furnish themselves with lanterns and torches. Thus 
provided, they sally forth banditti-like for their prey. 

The design of Judas probably was to seize Jesus 
before he should leave the city ; but finding the pass- 
over room deserted, he proceeds to lead his armed 
rabble towards Gethsemane, well known to him as a 
favorite resort of his Master. 

Jesus, still watching beside the sleeping disciples, 
sees their approach as they come out of the city and 
over the Kedron towards Olivet. Well knowing what 
such a demonstration indicated, he awakens his disci- 
ples, telling them that the hour has come, " the Son 
of Man is betrayed into the hands of sinners.' ' "Rise, 
let us be going; lo ! he that betrayeth me is at hand." 

[Matt. 26: 47—56; Mark 14: 43—52; Luke 22: 47—53; 
John 18: 4— 12.] 

Starting up half bewildered, they follow Jesus to 
the garden gate, where, to their consternation, they 
meet Judas with his soldiers. As they go out of the 
gate, Judas who marched before the rabble soldiery, 
in accordance with a previous understanding, steps 



442 THE ARREST. [PERIOD 

forward, as if pleased to see his Master, and salutes 
him in the usual way. Jesus receives his salutation 
with the piercing question, "Betrayest thou the Son 
of Man with a kiss?" 

The soldiers now advance, and Jesus in his calm, 
majestic manner, meets them, enquiring, " Whom 
seek ye?' 5 "Jesus of Nazareth" is their answer. 
With the same composure he tells them, " I am he." 
Awed by his demeanor, and the thought that the 
great miracle-worker of whom they had heard so 
much confronted them, they shrink back as if stunned, 
and sink to the ground. Recovering and again ad- 
vancing, he asks them a second time, " Whom seek 
ye?" and receives the same reply. u If, therefore, 
ye seek me, let these (my disciples) go their way." 
He would not that his friends should be injured for his 
sake. But the disciples, encouraged perhaps by the 
evident dismay of the soldiers, ask, " Lord, shall we 
smite?" Without waiting for an answer, Peter, in 
his headlong manner, makes a pass with his sword at 
the head of one of the company ; and, failing of the 
man's head, cuts off " his right ear." Jesus, however, 
rebukes Peter, bids him put up his sword, with an in- 
timation that it is not to be used in his cause, and 
remarks that, should he but ask it, his Father would 
now give him more than six thousand angels for each 
disciple as his defence. But he does not ask it ; and 
still more to Peter's confusion, he touches and heals 
the wounded servant of the high priest. At the same 



VH.] PRELIMINARY EXAMINATION, 443 

time he addresses his enemies in a manner that might 
well shame them." Are ye come out as against a thief 
with swords and stones for to take me ? I sat daily 
with you teaching in the temple, and ye laid no hold 
on me ; but the scriptures must be fulfilled, — this is 
your hour and the power of darkness," intimating his 
surrender. Night and darkness suited their purpose, 
and the scriptures predicted this triumph for the pow- 
er of evil. The soldiers thus encouraged advance, 
the disheartened disciples fly as for life, Jesus is 
seized and bound, and a young man, who probably 
lodged in the garden, hearing the tumult, and coming 
half dressed to the rescue, is attacked by the soldiers, 
and escapes with the loss of his girdle. 

[Matt. 26 : 57, 58, 69—75 ; Mark 14 : 53, 54, 66—72 ; Luke 22 : 
54—62 ; John 18 : 13—27.] 

Alone with his enemies, Jesus is now conducted 
first to the house of Annas, who had been high priest 
the preceding year. Here he is detained until Caia- 
phas, the President of the Sanhedrim, can assemble 
the council and prepare for the trial. 

Annas, meantime, carries on a kind of examina- 
tion or preliminary trial, in order to beguile time, and 
if possible elicit some confession from Jesus that may 
be used against him before the council. Particularly 
he enquires of Christ respecting his disciples and his 
doctrine. Jesus answers him indifferently, telling him 
that his doctrines are well known, he had not taught 



444 PRELIMINARY EXAMINATION. [PERIOD 

in secret. The multitudes who had heard him in 
synagogue and temple could tell what he preached. 
Ask them, not me, says he to Annas. Hereupon a 
menial of the priest strikes Jesus in the face for thus 
answering the dignitary. Jesus in reproof tells him, 
"If I have spoken evil, bear witness of the evil; " 
prefer your charge in a legal way. But legality, rea- 
son, or decency, have no place amongst the enemies 
of the faultless Christ ; there is no one to take the 
part of the guileless victim. 

Even those disciples, who a few hours before vowed 
to stand by him in prison or death, have gone. Two 
of them indeed have "followed him afar off;" and 
even now they stand among the rabble around the 
the fire in the court of Annas' house ; but they have 
nothing to say for their Master. Even the confident 
Peter trembles under the eye of a female servant. 
He hears Jesus questioned respecting his disciples, 
and terrified knows not but he may be next in the 
hands of the Sanhedrim. Thrice he declares himself 
ignorant of Jesus, and at last gives emphasis with 
oaths to his assertion. But while the oath of denial 
yet burns on his lips the cock is heard to crow ; and 
Jesus, who had heard the perjury, casts a searching 
glance towards the false one ; and that glance recalls 
the boast of fidelity and the warning at the passover ; 
remorse rises bitter in the breast of Peter, till he re- 
tires and in penitence weeps away his sin. 



VII.] THE SANHEDRIM CONVENED. 445 

[Matt. 26: 59—68; Mark 14: 55—65; Luke 22: 63—71.] 

By daybreak the Sanhedrim are together ready 
for formal action. They had some days before de- 
creed that Christ must die ; but to secure his execu- 
tion by the Romans, the forms of trial must be gone 
through, and some specific charge sustained by testi- 
mony. In the haste and confusion in which the coun- 
cil was convened (and haste was necessary to avoid 
an uproar of the people), witnesses had been collected 
and bribed to testify against Jesus ; but their instruc- 
tions were incomplete. To the mortification of the 
prosecutors, when called to testify, no two agree in 
their testimony. The nearest approximation to agree- 
ment is the testimony of two, relative to Christ's re- 
mark concerning the rebuilding of the temple ; but 
even here there is discrepancy. In fine, the evidences 
of falsehood are so plain, that the hope of sustaining 
any charge in this way is abandoned. 

Resort is then had to questioning the prisoner in 
open court, hoping thus to elicit grounds of condem- 
nation. Jesus, however, scorns to plead his cause be- 
fore this unrighteous council, and maintains a silent 
and dignified composure. 

The wish of Caiaphas was to draw from Christ an 
assertion of his Messiahship. This would sustain be- 
fore the council the accusation of blasphemy : or, if 
he should now deny his divine calling, they could con- 
demn him as a deceiver and impostor. Finally, a 
new device occurs to the high priest, by which he can 
i 38 



446 THE TRIAL. [PERIOD 

secure an answer to his questions ; it is to put Jesus 
under oath. Administering, therefore, the legal oath, 
he asks hirn, " Art thou the Christ?" "I am!" is 
the unfaltering reply of the majestic prisoner. "I 
am ;" and you shall one day know it to your dismay. 
For " hereafter ye shall see the Son of Man sitting 
at the right hand of power, and coming in the clouds 
of heaven." We look to see the heartless council 
quail under such a response. But it " is the hour and 
the power of darkness." The fiend helps Caiaphas. 
Rising in a tremor of mingled rage and fear, which 
he disguises as holy indignation at such blasphemy, 
he rends his robe, and cries out to the assembly, 
" What further need have we of witnesses ? Ye have 
heard his blasphemy." Putting at the same time the 
vote to condemn him to death, it is carried with ac- 
clamation. 

Sentence of death being passed, the rude soldiers 
and baser fellows are permitted to insult and mock 
the holy prisoner. One spits in his face, another 
beats him with his fist, others bandage his eyes, and 
then striking him upon the mouth ask him to pro- 
phecy, " Who is he that struck thee ? " " And many 
other things blasphemously spoke they against him." 

[Matt. 27 : 1, 2, 11—14 ; Mark 15 : 1—5 ; Luke 28 : 1—5 ; John 
18: 28—38.] 

But though they have condemned him to death, 
they dare not execute him. A sentence must be ob- 



VII.] JESUS BROUGHT BEFORE PILATE. 447 

tained from the procurator, Pilate. The Romans 
hold the power of life and death. The next prob- 
lem is to sustain a political accusation before the 
governor. 

It was well known that Jesus had ever refused to 
interfere in anything of a civil or judicial character. 
Even when the people were ready to proclaim him 
king, as at the triumphal entry, he manifested no dis- 
position to favor the project, but immediately left 
them. Still he claimed to be Messiah, the Anointed ; 
to be in some sense a king. And their only hope with 
Pilate is to convince him that Jesus has some ambiti- 
ous project hostile to the Roman rule. 

As early, therefore, as a hearing can be had at 
the judgment-hall, they bring Jesus, bound, to the 
governor, and begin their accusation, saying, " We 
found this fellow perverting the nation, and forbidding 
to give tribute to Cesar, saying, that he himself is 
Christ, a king." 

Pilate had no great desire to gratify the Jews ; 
but his acts of injustice had been so many, that he 
feared an accusation might be preferred against him 
to Cesar, and therefore felt disposed at present to 
dally with them. Knowing that their hatred to Jesus 
was based upon religious prejudices, he tells them to 
take him and judge him according to their law; i. e., 
punish him as an ecclesiastical offender. 

Their answer shows what alone will satisfy them. 
"It is not lawful for us to put any man to death." 



448 pilate's examination. [period 

Blood alone can satisfy them. Seeing their determi- 
nation, Pilate next subjects the accused to a. kind of 
examination. He has no fear that the meek, friend- 
less man before him, opposed by the whole Jewish 
hierarchy, will interfere with Cesar's authority. But 
for form's sake, half in mockery, he begins, " Art 
thou the king of the Jews ? " 

After making Pilate confess that he asks the ques- 
tion merely in the manner of the Jews, Jesus tells 
him that he is a king ; but " my kingdom is not of 
this world." I am king of the truth. Every one 
who listens to the truth is a subject of my dominion. 
The Roman has little regard for a kingdom that is 
"not of this world:" and as to truth, he regards it 
as stuff, about which sophists may dispute. He there- 
fore closes the examination with the sneering question 
of the sceptic, " What is truth ? " 

The Jews, meantime, stand without the pretorium, 
in order to avoid any contagion in the house of a 
pagan that might unfit them for the festivities of the 
day. They would gladly dip their hands in Jesus' 
blood ; but dread contact with a bit of leavened bread 
or swine's flesh ! 

Pilate now goes out to the Jews, and tells them 
that he finds no fault in the man. 

But their accusations are renewed and multiplied. 
Charge after charge comes up. Jesus remains silent 
and indifferent. The governor, surprised at his seem- 
ing indifference, asks whether he has no reply to these 



vii.] pilate's examination. 449 

numerous accusations ? Still he answers not ; and 
again the Roman declares that he can find no ground 
of condemnation in him. But the accusers now wax 
fierce and furious, saying, " He stirreth up the peo- 
ple, teaching throughout all Jewry, beginning from 
Galilee to this place." 

[Luke 23: 6—12.] 

Learning that Jesus is a Galilean, Pilate conceives 
that he may free himself from the difficulty by send- 
ing him to Herod, tetrarch of Galilee, who had come 
to Jerusalem to attend the passover. 

Herod had long desired to see Jesus, hoping that 
he would perform a miracle before him. Jesus, how- 
ever, never worked miracles to gratify an idle curi- 
osity ; and he pays no attention to the tetrarch's 
questions. "The chief priests and scribes" vehe- 
mently accuse him before Herod ; but, as before, he 
answers nothing. 

Herod, unable to secure any regard from Jesus, 
and regarding him as a fit subject for ridicule, at 
length with his men treats him with mockery and 
abuse. Arraying him in regal robes, he sends him 
back to Pilate. 

The latter well knew from this burlesque that 
Herod found no fault in the man, and henceforth they 
two were friends. 



38* 



450 pilate's examination. [period 

[Luke 23: 13—25; Matt. 27: 15—26; Mark 15: 6—15; 
John 18 : 39—40.] 

By this time the Sanhedrim have collected all the 
enemies of Jesus, and all the rabble with whom they 
have influence, about Pilate's house, in order to make 
their demand appear to be the wish of the people. 

The governor, not knowing what to do, proposes 
a compromise. He will admit the validity of their 
judgment, and call Christ a criminal, scourge him 
severely, and release him ; as he was, according to 
custom, to release one prisoner on that day for the 
people. 

But the multitude, instigated by the chief men, 
demand the release of one Barabbas, a robber, now 
awaiting execution. But what then shall I do with 
Jesus, whom I have examined and found innocent of 
the charges alleged against him ? " Crucify him !" is 
the response. Pilate expostulates, " why, w T hat evil 
hath he done?" But the only answer is, " crucify 
him, crucify him ! ' ' 

Pilate's regard for justice was not the only thing 
that restrained him from compliance with their wishes. 
He was awe-struck by the calm demeanor of the ac- 
cused ; and, while on the judgment-seat, he received 
a message from his wife, warning him not to do any- 
thing against " that just man," concerning whom she 
had that night suffered much in a frightful dream. 
This touched the governor's superstition. But seeing 
that a tumult was likely to ensue, he released Barab- 



VII.] CRUEL ABUSE BY THE SOLDIERS. 451 

bas ; then taking water he washed his hands before 
them, saying, "I am innocent of the blood of this 
just person." The multitude, now excited beyond 
reason, respond, "His blood be upon us, and on our 
children.' ' 

[Matt. 27: 26—30; Mark 15 : 15—19; John 19 : 1—16. J 

Hoping to allay the rage of the mob by a partial 
concession, after releasing Barabbas, Pilate caused 
his soldiers to take Jesus into the common hall, scourge 
him, crown him with thorns, array him again in the 
mock-attire of a king, put a mock sceptre in his 
hands, and in derision bow the knew before him and 
worship. This satire is varied by beating him on the 
head and spitting upon him. 

After the brutal soldiers have thus abused him to 
their satiety, Pilate leads him forth before the multi- 
tude, with his blood-reeking back and mock-attire, and 
setting him up before them attempts to excite their 
pity. Pointing to him as a poor, peaceful, harmless 
person, he says, "Behold the man." Has Oesar, or 
have you, anything to fear from one who wears a crown 
of thorns so meekly ? 

But instead of shaming them, or exciting sympa- 
thy, the sight of the injured sufferer only inflames 
their madness, and from the sea of heads roars back, 
long and loud,' " crucify him, crucify him!" "Take 
ye him and crucify him.: " then says Pilate, "for I 
find no fault in him." "By our law he ought to die, 



452 PILATE YIELDS TO THE JEWS. [PERIOD 

because he made himself the Son of God/' say they. 
This increased Pilate's superstitious fear. Going 
again into the judgment-hall, he says to Jesus, 
"Whence art thou?" The latter, knowing that Pi- 
late had no affinity for the doctrine of his divinity, 
gives him no answer. This increases his wonder, and 
lie proceeds, " Speakest thou not unto me ? knowest 
thou not that I have power to crucify thee, and have 
power to release thee?" His fear and wonder are 
not diminished by the answer that follows, — " Thou 
couldest have no power against me, except it were 
given thee from above." The purpose of a higher 
Power works in this transaction. Once more Pilate 
intercedes for his release ; but now comes a new re- 
sponse : " If thou let this man go, thou art not Ce- 
sar's friend." Pilate will do anything rather than be 
reported to Cesar. This appeal, therefore, prevails. 
Protesting against the deed as unjust, he brings forth 
the innocent sufferer, and resigns him a victim to 
their infuriate rage. Thus ends this impious mock- 
trial; thus fares the Holy One who seeks to save 
mankind. Christ is in the hands of enemies. With 
a horrid joy they who had planned his destruction see 
the base soldiers insult and beat their Lord. 

[Matt. 27: 3—10; Acts 1 : 18, 19.] 

But there was one who bore a leading part in this 
darkest tragedy who could not rejoice. Having per- 
formed his part and received his silver, Judas mingled 



VII.] REMORSE AND SUICIDE 1 OF JUDAS. 453 

with his employers and the mob to see the result. 
When he saw his faithful friend and teacher beaten 
and spit upon, his hard heart relented. As the trial 
proceeded, his silver began to burden him. Knowing 
the power of Jesus, he doubtless expected to see him. 
confound his persecutors and escape. But as the 
diabolical work went on, his soul grew sick. And 
when at last he saw Jesus led forth, crowned with 
thorns, blood dripping from his scourged back, sur- 
rendered to the executioners with sentence of speedy- 
death, remorse, deep and fierce, awoke and burned in 
the traitor's breast. Seeking his heartless employers, 
he exclaims, in bitterness of anguish, " I have sinned 
in that I have betrayed the innocent blood." But 
they have no sympathy for him ; he has served their 
purpose, and now they bid him settle with his own 
conscience. Miserable comforters are companions in 
wickedness. Flinging down the reward of iniquity in 
the temple, the wretched man departs. He is seen 
next on the brink of a precipice below the city, fas- 
tening a halter about his own neck to end his miser- 
able existence. As he swings off, the halter breaks, 
and, plunging headlong down the precipice, he is 
dashed to pieces upon the rocks. 

Thus goes this wilful, selfish, though favored sin- 
ner, " to his own place." " The potter's field," 
bought with the "price of him that was valued," is 
still a memorial of Judas' treachery, and of the truth 
of prophecy. 



454 GOING TO CALVARY. [PERIOD 

From this sinner's frightful death, let us return 
and follow him who goes like a lamb to the slaughter, 
innocent, serene, and silent. 

[Matt. 27: 31—34; Mark 15 : 20— 23 ; Luke 28 : 26—33; John 
19: 16, 17.] 

After wearying themselves in mocking and abus- 
ing Jesus, the heartless persecutors clothed him again 
in his own garments, and started with him to the 
place of execution. 

As was the common custom with criminals, they 
compelled him to carry his own cross. But hi3 sleep- 
less night, toils and sorrows, the agony in the garden, 
the abuse of the soldiery and the rabble Jews, the 
beating and scourging, together with the contempla- 
tion of the cruel, lingering death before him, have 
exhausted the strength of the sufferer ; and by the 
way, as they proceed to the western gate, he faints 
and sinks under his burden. Simon of Cyrene, father 
of two men, afterwards eminent in the church, comes 
along just at this juncture, and is compelled to assist 
Jesus in carrying his cross the rest of the way to 
Golgotha. 

As they pass onward, Jesus notices, in the long 
procession that follows, certain women weeping and 
lamenting for him. Faint, sorrowful, and staggering 
under accumulating sufferings as he is, the sight of 
these mourners calls forth from his great heart a 
burst of sympathy for the doomed city, that was 
filling up its measure of guilt in his murder. 



vn.] THE CRUCIFIXION. 455 

Turning towards them he says, " Daughters of 
Jerusalem, weep not for me, but weep for yourselves 
and your children." Alluding further to the woes that 
shall come upon the nation, and the days when they 
shall cry to the mountains, " Fall on us, and to the 
hills, cover us," he concludes with the question, "If 
these things are done in a green tree, what shall be 
done in the dry?' ! If such sufferings are executed 
upon me, the innocent, what shall befall those who are 
steeped in crime ? 

Arrived at the place of execution, a stupifying 
drink, as was customary in such cases, is offered to 
Christ and two other men who are to be crucified at 
the same time. Determined to suffer all in his full 
consciousness, he refuses the potion. 

[Matt. 27: 35—38; Mark 15: 24—28 ; Luke 23: 33, 34, 38; 
John 19 : 18—24.] 

The process now is short and terrible. The cross 
is planted, the Saviour stripped and lifted up by the 
rude soldiers. It is but a moment, and the spikes are 
driven through his hands and feet ; and there at last, 
with jeers and taunts, and horrid glee, his enemies see 
their victim hung upon the tree. Christ is crucified. 
On either side of him hangs a robber. " He was 
numbered with the transgressors." Over his head the 
passer-by may read, in large letters, "Jesus of Naz- 
areth, THE KING OF THE JEWS." 

And now the soldiers, with their hearts of flint, 



156 THE CRUCIFIXION. [PERIOD 

may sit down and divide amongst them the Saviour's 
garments, and gamble for his coat, as the Psalmist of 
old predicted they would. 

[Matt. 27: 39—44; Mark 15: 29—32; Luke 23: 35—37, 
39—43.] 

The rabble feed their greedy eyes with this sad- 
dest sight ; and they that pass by revile. The chief 
priests, scribes, and elders, from the wall near by, cry 
to him in derision, " come down from the cross and we 
will believe on you! " You, Son of God and king of 
the Jews ! save yourself now. You trusted in God, 
let him deliver you. Thus they jeer and deride the 
silent Jesus, who, in his distress, utters nothing save 
a prayer for their forgiveness. Even one of the thieves 
himself, in his tortures, joins the multitude and rails at 
his companion in death. 

The other malefactor, of better spirit, ventures a 
word of justification for the innocent, and rebukes his 
railing comrade. This man had received a powerful 
impression from Jesus, and a deep intuition of his 
spirit, so that he recognised in him, even here, the 
Son of God. Conscious of his own wants, he prays 
as a true penitent, "Lord, remember me when thou 
comest into thy kingdom.' ' Christ discerns in the man 
a true faith, and replies, in full confidence of his own 
divine power, " this day shalt thou be with me in 
Paradise. 1 ' 



VII.] THE CRUCIFIXION. 457 

[John 19: 25—27.] 

His heart is compassionate still ; and we are glad 
to learn that a few fond friends stood at the Saviour's 
cross. Noticing his bereaved mother, and the beloved 
John among them, with a true filial affection he com- 
mends her to the disciple's care. 

[Matt. 27 : 45—60 ; Mark 15 : 33—37 ; Luke 23 : 44—46 ; 
John 19 : 28—30.] 

Nature, however, seemed more in sympathy with 
her suffering Son than did the most of those about 
him. As his life began in miracle, so will it end. 
While he hangs there on the cross, his life slowly eb- 
bing away, the sky is swathed in thick darkness ; a 
darkness for which no astronomy can account. 

As the ninth-hour of the day advances, the suffer- 
ings of Jesus reach their acme. For a moment the 
darkness seems to reach his soul, and he cries out in 
agony, " My Grod, my God, why hast thou forsaken 
me? " Though the Father's face seemed hidden, he 
could still say, "My Gfod." He felt that feeling of 
desertion and loneliness which the Christian some- 
times feels in hours of deepest trial. And who can 
say that it was not an infinitely deeper and more 
dreadful loneliness that oppressed him ? The Father 
was still his Father ; but the transgressions of a world 
were also at that hour upon him. 

The blood now began to fail, and that burning fe- 
ver came on which attends this form of death. They 
39 



458 IT IS FINISHED. [PERIOD 

who stand near, hear the faint lips murmer, " I thirst." 
A sponge, filled with the sour wine used by the sol- 
diers, is reached to him. As if refreshed by the 
draught, summoning all his energies, he exclaims, 
with a loud voice, "It is finished ! " Finished, the 
work of redemption. Finished, the sufferings of this 
evil time. The sufferer's head now sinks down upon 
his bosom, the fainting lips softly and sweetly utter, 
" Father, into thy hands I commend my spirit," and — 
Jesus is dead ! 

[Matt. 27 : 51—56 ; Mark 15 : 38—41 ; Luke 23 : 45, 47—49.] 

The meek, loving, holy, magnanimous friend of 
sinners, there ebbed away his mortal life ! Dumb na- 
ture can not stand that sight. As the death-rattle 
sounds from the cross, earth shudders ; quakes till the 
tombs fly open, and the very dead leap from their 
graves. The priest in the temple sees the veil, that 
hid the holy of holies, burst asunder. The centurion 
and soldiers who watched the crucified, and saw him 
die, and " saw the earthquake," feared greatly, say- 
ing, " Truly this was the Son of God." "And all the 
people that came together to that sight, beholding the 
things which were done, smote their breasts, and re- 
turned." 

[John 19 : 31—37.] 

To hasten the death of the malefactors, in order 
that they might be taken down before six o'clock, the 



VII.] THE BURIAL. 459 

commencement of the Jewish sabbath, the soldiers 
break their legs. Coming to Jesus for the same pur- 
pose, they find him already dead. To prevent, how- 
ever, the possibility of mistake, a wanton Roman 
thrusts his spear to the heart of the Saviour; and the 
last drops of his heart's blood, mingled with the water 
of the pericardium, flow from the wound. 

[Matt. 27; 57—66; Mark 15: 42—47; Luke 23: 50—56; 
John 19: 38—42.] 

The unrighteous execution of Christ was the occa- 
sion of drawing from one member of the Sanhedrim 
an open avowal of his attatchment to him. Joseph 
of Arimathea, like Nicodemus, and perhaps other 
members of the senate, had secret convictions of 
Christ's Messiahship, but feared to take a bold stand 
against the great majority of their council. Now, 
however, Joseph goes boldly forward, obtains from 
Pilate leave to bury the deceased, and he and Nico- 
demus decently dress and embalm the body, so far as 
time permits, and lay it in a "new tomb, hewn out in 
the rock ;" thus frustrating the design of his enemies 
to bury him "with the wicked." Thus was he "with 
the rich in his death." 

Some faithful and believing women, who watched 
in sorrow the dying Redeemer, and marked where he 
was buried, w T ent immediately and " prepared spices 
and ointments" for a more thorough embalming of the 
body. But the hour of the sabbath coming on before 



460 THE BURIAL. 

they had finished their preparations, they defer the 
process, intending to complete it after the sabbath, on 
Sunday morning. Jesus is in his grave ; but the 
chief priests and Pharisees, his enemies, are not yet 
at ease. 

u We remember that that deceiver said, while he 
was yet alive, After three days I will rise again." 
To prevent the possibility of his removal from the 
tomb, and the consequent report of his resurrection 
that might be circulated, they obtain permission and 
means from Pilate to " make the sepulchre as sure as 
they can," until the third day. The heavy stone over 
the entrance of the tomb is sealed ; and a band of 
soldiers, under strictest injunctions, set to guard 
the grave against egress or ingress. 

So ends this darkest tragedy in human history. 
The few faithful mourn ; the wicked rejoice ; the 
toiling, sorrowing Son of Man rests from his labors. 
Nature, that paled and shuddered while Christ was 
dying, again grows calm. The sabbath sun shines 
softly down over the guilty city. A delirious world 
goes on in its giddy whirl, as if no Christ had died. 
Alas ! Alas ! 



PERIOD VIII. 

FROM THE RESURRECTION TO THE 
ASCENSION. 



When human heroes depart they come not back. 
But Christ was more than human. It was not with- 
out reason that his enemies " made sure the sepul- 
chre. " We know how frequently, when predicting his 
death, he added the promise that " after three days" 
he would rise again ; that he had " power to lay 
down his life and to take it again." The stupified, 
desponding disciples needed some new pledge of his 
future communion and continued presence. The truth 
of his supremacy over death, and his life-giving pow- 
er, needed an illustration. The doctrine of immor- 
tality through him needed the confirmation of a risen 
Lord ; and, as was remarked in the introduction, it was 
to be anticipated that he whose birth was a miracle 
would not leave the world as a common personage, 
much less as a malefactor. His ministry as teacher, 
indeed, and as our atoning sacrifice, ended with his 
death. But these labors were precursors of a regal 
39* 



462 THE RESURRECTION. [PERIOD 

triumph and an everlasting reign, and though his em- 
pire was that of truth, and his reign was to be invisi- 
ble and spiritual, it was surely desirable that his 
disciples, who as yet but imperfectly understood his 
plan, should see him, as it were, in transition from 
humiliation to glory ; and gradually rise, from commun- 
ion with their visible Lord, to a purely spiritual in- 
tercourse. 

For such, and kindred reasons, the resurrection of 
Christ might be anticipated. At the same time he 
should not be expected to rise from the dead to resume 
his personal ministry among the ungodly. He had 
introduced the gospel of reconciliation, and given to 
the unbelieving world sufficient proof of his divine 
commission, and if they would not believe him before, 
" neither would they be persuaded " if he should rise 
from the dead and preach unto them. 

That Christ really died, neither friend nor foe 
could doubt. No man of that age pretended to doubt 
it. His enemies and executioners were the steadfast 
witnesses to this truth. Hence, in their efforts to re- 
fute the assertion of his resurrection, they contended 
that his disciples were either deceived themselves, or 
practised deception upon others. 

But the circumstances of the case prevent the pos- 
sibility of this. The disciples never understood the 
predictions he had made, nor expected his resurrection, 
till after it occurred. They were in despair when he 
died. They were moreover few and weak. The 



VIII.] THE RESURRECTION. 463 

strength of the nation was against them. Nothing 
but the actual re-appearance of Christ could have 
given them courage cheerfully to undertake the diffu- 
sion of Christianity. To fabricate a rumor of their 
Master's resurrection would have been far from their 
thoughts. Nor were they in any such expectation of 
his re-appearance as to be deceived by a vision or 
phantom. They w T ere, on the other hand, so incredu- 
lous, that only personal interviews with the bodily 
Christ, social intercourse, seeing him eat and drink 
with them, could satisfy them that they were not de- 
ceived. 

As to the possibility of resuscitating the body of 
Jesus by natural means, there certainly was no hope. 
The sorrows, and toils, and severe sufferings which 
preceded the crucifixion, his evident death some time 
before he was taken from the cross, the piercing by 
the soldier, and the burial, made the thought of resus- 
citation utterly hopeless, even if means could have 
been used immediately. Add to this that the tomb 
was sealed and guarded by hostile soldiers for two 
nights and n day, and that when Jesus appeared it 
was not as one restored from sickness or death by 
natural means, — not as a faint and feeble, almost 
bloodless, person, — but that he seemed at his first ap- 
pearance strong and vigorous as if no spear had drain- 
ed his heart ; and the impossibility of restoration by 
natural agencies is evident and indisputable. 

Finally, the body left the grave while the armed 



464 THE RESURRECTION. [PERIOD 

guard (for whom to sleep at their post was death) 
kept watch. This no unbeliever or enemy disputed. 

Thus stands this subject of the resurrection, apart 
from the testimony of credible witnesses, who lived 
lives of toil and suffering, and died the martyr's death, 
in confirmation of their story of a risen Lord. 

We may now resume the narrative in its chrono- 
logical order. 

[Matt. 28 : 1—4 ; Mark 16 : 1—4 ; Luke 24 :1— 3 ; John 20: 1, 2.] 

Fast by the sealed tomb in the rock, the soldiers 
kept their watch. The second night is waning ; the 
third day approaches ; the yawning Romans begin 
to look wistfully to the orient for the first streak of 
morning: but the first light breaks not in the east to- 
day. Of a sudden, from above, an unlooked for splen- 
dor flashes down upon the watchers. Looking up, they 
see two angel forms, robed as it were in lightning, 
descending straight upon them. Down they come 
with flash and roar as of a bursting cloud ; whereat 
the rock trembles, the tomb flies open, and the terri- 
fied "keepers " fall senseless in a swoon ! 

When they recover from this shock and again look 
around them, all is calm; but there, in long white 
garments, are the angels by the tomb's mouth, one of 
them sitting upon the stone that had closed it. The 
awe-struck soldiers retreat, leaving their trust to its 
new keepers. 

By this time day is breaking over Jerusalem. The 



VIII.] THE RESURRECTION. 465 

devout women, who on Friday evening had prepared 
their spices, are early abroad to finish the embalming 
of the body of their Lord. By the way they dis- 
course together concerning the great stone that shuts 
the tomb, and whom they will get to roll it away. 
To their surprise they find the tomb open. The first 
impression is that the Romans, or perhaps the hostile 
Jews, have removed the corpse. Under this impres- 
sion Mary immediately starts back to the city, run- 
ning, in her haste and agitation, to inform Peter and 
John that " they have taken away the Lord out of 
the sepulchre. " 

[Mark 16 : 5—7 ; Matt. 28 : 5—7 ; Luke 24 : 4—8.] 

The other women remain at the sepulchre awaiting 
the return of Mary with the disciples. In their per- 
plexity they at length venture into the tomb (it be- 
ing, as tombs in that country are generally, a room 
large enough to admit several persons). Here, to in- 
crease their fear, they perceive in the dim light two 
young men (apparently), " sitting " (one of them, at 
least) " on the right side, in shining garments." Ri- 
sing up, one of the angels, for such they were, ad- 
dresses them encouragingly, bidding them not fear, 
for, says he, "I know that ye seek Jesus which was 
crucified ; he is not here, for he is risen as he said." 
Reminding them of Christ's prediction while yet in 
Galilee, that he would rise upon the third day from 
his death, and showing them the now vacant place 



466 THE RESURRECTION. [PERIOD 

where he had lain (probably a niche cut into the rock 
on the side of the vault), he bids them go and tell the 
disciples "that he is risen/' and that he will "go be- 
fore them into Galilee." 

Whether Christ had left the tomb while the sol- 
diers were in their swoon, or after their retreat, is un- 
certain ; but he is gone ; the Lord is risen. 

[Matt. 28 : 8—10 ; Mark 16:8; Luke 24 : 9—11.] 

Trembling and agitated by mingled fear and joy, 
these women now leave the tomb, and " run to bring 
the disciples word." As they are going in haste and 
silence towards the city, Jesus himself meets them 
in the way, salutes them, saying, "Be not afraid," 
and bids them, as the angels had done, " Go tell my 
brethren (the disciples) that they go into Galilee, and 
there shall they see me." 

The apostles, however, with the exception of Pe- 
ter and John, regarded their words " as idle tales, 
and they believed them not." 

[John 20 : 3—10 ; Luke 24 : 12.] 

Peter and John seem to have been in a part of the 
city less remote from the sepulchre than that where 
the other disciples were. Mary therefore sought them, 
and they, upon hearing that the tomb was open, 
started in haste to the place, followed by Mary. 
Taking a different road from that by which the 
other women returned, they did not meet them, nor 



VIII.] THE RESURRECTION. 467 

see Jesus. John, outrunning Peter, arrived first at 
the sepulchre. Looking in he discovers the grave- 
clothes lying there, but does not enter the tomb till 
Peter comes up. The latter goes directly into the 
sepulchre, and is followed by John. 

They find " the linen clothes " laid in order, the 
napkin that had been about the head of Christ, 
" wrapped together in a place by itself." 

This fact that the " clothes " containing the " hun- 
dred pounds of spices " were left, arranged in order, 
showed clearly that the grave had not been robbed, or 
the body removed by violence. 

The prediction of Christ concerning the resurrec- 
tion now occurs to them, and the conviction arises 
faintly that he has risen from the dead. Wondering 
"at that which was come to pass," they now depart. 

[John 20 : 11—18 ; Mark 16 : 9—11.] 

Mary, who had returned with or after them, re- 
mained " at the sepulchre weeping. " And as she 
wept, she stooped down, and looked into the sepulchre, 
and seeth two angels in white sitting, the one at the 
head, and the other at the feet, where the body of Je- 
sus had lain." 

While she stands looking into the sepulchre, and 
telling the cause of her sorrow to the inquiring an- 
gel, Jesus himself comes to the tomb. Turning around 
and seeing a man behind her, having as yet received 
no intimation of the resurrection, and being in tears, 



468 THE RESURRECTION. [PERIOD 

she notices the person indifferently, supposing it to be 
the gardener. To the inquiry why she weeps, and 
whom she seeks, she replies, " If thou have borne 
him hence, tell me where thou hast laid him." Jesus 
now says to her in a significant tone, " Mary !" The 
well-known voice thrills through her, and she cries out 
in joy, "Rabboni." As she advances to embrace 
Jesus, under the impression that he has come back to 
sojourn again on earth as he did before his death, he 
refuses the embrace, to awaken in her higher views of 
his present manifestation, and bids her immediately 
go and tell his disciples that he is risen, but has not 
yet ascended to his Father. This implies that the 
" little time " that they were to be separated from him 
is not yet fulfilled, that he is not now to remain with 
them bodily. His address is significant, also, in the 
view it presents of their relation to God. " I ascend 
unto my Father and your Father, and to my God and 
your God." They are his " brethren," and through 
him brought into filial relationship to his Almighty 
Father. * 

* It should be remarked that the order of Christ's appearance to 
Mary and the other women, is uncertain. Mark says he appeared 
first to Mary. The circumstances and facts narrated, seem, how- 
ever, to imply that he appeared first of all to the other women. 
The solution given by Robinson seems satisfactory in favor of the 
order here adopted. " Mark narrates three, and only three, ap- 
pearances of our Lord : of these three, that to Mary Magdalene 
takes place first." " First, in Mark, is therefore to be taken rel- 
atively. 



VIII.] THE RESURRECTION. 469 

[Matt. 28 : 11—15.] 

While the above events were transpiring, some of 
the terrified " watch" had aroused the chief priests, 
and informed them of "the things that were done/' 
A council is immediately convened, to deliberate and 
determine what shall be done. The result is, the sol- 
diers are bribed to circulate a false report, the San- 
hedrim engaging to stand between them and the gov- 
ernor, if investigation should be made by him. Pilate, 
being indifferent to the matter of appointing the 
watch, of course would be indifferent to the results ; 
and as Jesus appeared after his resurrection, so far as 
we know, only to those who believed upon him, the 
Sanhedrim and unbelieving Jews gave a degree of 
currency to the report that the body was stolen while 
the soldiers slept. 

[1 Cor. 15 : 5 ; Mark 16 : 12—13 ; Luke 24 : 13—35.] 

Sometime during this "first day of the week," our 
Lord appeared unto Peter, but where, and under what 
circumstances, we are not informed. Peter's testimo- 
ny had more influence on the yet unbelieving portion 
of the disciples than had that of the women. 

On the afternoon of this same day, two disci- 
ples, probably not of the eleven apostles, went on 
foot to Emmaus, a town about seven miles from Jeru- 
salem. They had heard of the absence of the body, 
and of the vision of angels, who said that Christ was 
risen, but had not heard that he had been seen by any 
40 



470 CHRIST APPEARS TO HIS DISCIPLES. [PERIOD 

one. On the way, they converse earnestly concern- 
ing the great events of the last three days. As they 
pass along a third person joins them, and inquires the 
cause of their sadness, and the subject of their earnest 
discourse. Having no thought of seeing Christ, per- 
haps never having been intimately acquainted with him, 
or for some other reason, they do not recognize the 
stranger, but proceed to tell him of the frustration of 
their hopes in the death of Jesus, and the mysterious 
evacuation of the tomb. 

The stranger then takes up the prophecies of the 
Old Testament referring to the death of Christ, 
showing them that these sufferings were necessary to 
the completion of Messiah's work. 

Cheered, and deeply interested in his discourse, 
they prevail upon him to stop with them at Emmaus. 

When they sat down to table with their guest, " he 
took bread, and blessed it, and brake, and gave to 
them," in that peculiar manner which only one man 
had ever done before in their presence. This opens 
their eyes, they scrutinize the stranger, and, to their 
surprise and joy, recognize their Lord. 

Jesus immediately after departs, and they return 
to the city to announce the news to the other dis- 
ciples. 

They find the eleven assembled, with other be- 
lievers, already rejoicing, though with lingering doubt 
and astonishment, in the report of Peter and the wo- 
men that had seen him. 



VIII. CHRIST APPEARS TO HIS DISCIPLES. 471 

[Mark 16 : 14 ; 1 Cor. 15:5; Luke 24 : 36—49 ; John 20 : 
19—23.] 

The same evening ten of the apostles, Thomas 
being absent, were together taking their evening meal, 
with doors closed "for fear of the Jews." To their 
surprise and terror (" supposing that they had seen a 
spirit ") Jesus suddenly enters the room, saying, 
" Peace be unto you." He reproves them for their 
scepticism concerning his resurrection, shows them the 
wounds in his hands and feet in confirmation of his ac- 
tual corporeal presence, and, as if to remove the pos- 
sibility of doubt, asks for food, and eats before them. 
He then refers them back to his former predictions 
of death and resurrection, shows the necessity of 
these things for the fulfilment of Old Testament 
prophecy, and in order "that repentance and remis- 
sion of sins might be preached in his name among all 
nations." 

He then declares that they are to be " witnesses 
of these things;" and that after they "shall be en- 
dued with power from on high," they are to go forth 
as he had done, preaching repentance and forgiveness 
of sins. He closes his address by breathing upon 
them, saying, at the same time, " Receive ye the Holy 
Ghost;" thus symbolizing and introducing that inspi- 
ration which they were to receive and exercise as his 
ambassadors. 

We have no other recorded instance of Christ's 
appearance until the evening of the next Sunday. 



472 UNBELIEF OF THOMAS, [PERIOD 

Probably many interviews between Christ and 
single disciples have been omitted by the sacred 
writers, only the more remarkable being recorded. 

[John 20: 24— 29.] 

Thomas, ever obtuse and faithless, was informed 
by the other disciples of the re-appearance of Christ ; 
but so inconceivable did the thing appear to him, that 
he declared that he could not believe unless he should 
put his fingers into the very nail-prints on the Saviour's 
hands, and into the wound in his side. 

Upon the next Sunday evening the eleven were 
together in the same manner, and Jesus again appear- 
ed among them. Aware of the unbelief of Thomas, 
he addressed him at once with the startling language, 
" Reach hither thy finger, and behold my hands ; and 
reach hither thy hand, and thrust it into my side /" 

So powerful is the impression made upon Thomas 
by this address, and the appearance of Christ, that 
he cries out, as no disciple had done before, "My 
Lord and my God !" The impression of his divinity 
overwhelmed and subdued him. 

The Lord then said in a kind but significant man- 
ner, " Thomas, because, thou hast seen me, thou hast 
believed ; blessed are they that have not seen, and 
yet have believed.' ' 

The most commendable faith is not based upon 
palpable, sensuous manifestations of Christ. Few 
would ever attain a saving faith, if they demanded 



VIII.] CHRIST IN GALILEE. 473 

such evidence as did Thomas. His long intimacy with 
Christ, and knowledge of his power, should have pre- 
pared him to receive readily the testimony of his 
brethren respecting his Lord's re-appearance. 

It is note-worthy that Jesus approves the address 
that names him " God." 

[Matt. 28 : 16 ; John 21 : 1—24.] 

The first message sent by Christ to his disciples, 
after the resurrection, was, that they should repair to 
Galilee, the theatre of most of their former inter- 
course. It was not to be expected that Christ would 
remain long at Jerusalem, his object being not now to 
make converts, so much as to strengthen the faith of 
those who already believed. The greater part of the 
true disciples lived in Galilee, and it was Christ's de- 
sign to have at least one personal interview with 
all, or most of them, before his ascension to his 
Father. 

Accordingly, the next week after the close of the 
feast of Passover, the apostles returned to their homes, 
and resumed their customary avocations. 

The next meeting recorded in our history, was at 
the sea of Tiberias, or lake of Gennesaret, the scene 
of so many interesting incidents in the Saviour's life. 
Seven of the apostles had spent a fruitless night upon 
the lake with their fishing boats and nets. In the morn- 
ing, when about "two hundred cubits " out, some one 
on shore calls to them familiarly, " Children, have ye 
40* 



474 CHRIST IN GALILEE. [PERIOD 

any meat?" They answer, "No," and he tells them 
to cast their "net on the right side of the vessel," 
and they shall be successful. Obeying the direction, 
the net is immediately filled. 

This surprising success, so like what once before 
occurred under the Saviour's direction, struck the dis- 
ciples, and the susceptible John now recognized the 
voice, and exclaimed, " It is the Lord." Peter, in 
his joy and haste, leaped overboard and swam ashore, 
leaving the others to drag the net with its "hundred 
and fifty-three great fishes." 

A meal is prepared and eaten, after which Jesus 
questions Peter respecting the strength of his attach- 
ment to himself. " Simon, son of Jonas, loves t thou 
me more than these?" more than the other disciples 
love me ? Peter answers affirmatively, and is directed 
to prove his love by deeds of devotion to Christ's 
flock. Upon the third repetition of the question in 
the same form, Peter discovers that allusion is made 
to his strong declarations of fidelity made on the 
night of the Passover, and to his weak and sinful de- 
nial of his Master so soon afterward. Humbled and 
mortified, but still conscious of true devotion to his 
Master, he appeals to him as one who knows the 
heart: "Lord, thou knowest all things; thou knowest 
that I love thee." Jesus again bids him feed his 
sheep; and somewhat enigmatically intimates that 
Peter shall hereafter have occasion to suffer for his 
sake. 



VIII.] CHRIST MEETS FIVE HUNDRED BELIEVERS. 475 

Peter then makes an inquiry respecting the fate 
of John. Regarding the question as profitless, if not 
improper, Christ answers him accordingly: "What is 
that to thee?" 

[Matt. 28 : 16—20; 1 Cor. 15 : 6.] 

By Christ's direction notice had been circulated 
throughout Galilee, for a general convocation of all 
believers. A certain mountain was fixed upon by the 
Saviour as the place where he would hold his last 
general interview with his friends. In accordance 
with his purpose of revealing himself only to belivers 
a solitary place was selected ; and probably notice of 
the meeting was given only to those for whom it was 
intended. 

Here more than five hundred assembled to receive 
the farewell charge of their divine Lord. The sub- 
stance of his charge to them is given in the conclud- 
ing words. a All power is given unto me in heaven 
and in earth. Go ye therefore, and teach all nations, 
baptizing them in the name of the Father, and of the 
Son, and of the Holy Ghost : teaching them to ob- 
serve all things whatsoever I have commanded you; 
and lo, I am with you always, even to the end of the 
world." The w r hole church of believers are thus com- 
missioned to preach the gospel. The "whole world is 
to receive it ; and Christ, in the plenitude of his pow- 
er, will accompany his ambassadors until the great 
work shall be achieved. 



476 LAST INTERVIEW WITH HIS DISCIPLES. [PERIOD 

[1 Cor. 15:7; Acts 1 : 3—12 ; Luke 24 : 50—53 ; Mark 16 : 
15—22 ; John 20 : 30, 31, and 21 : 25.] 

Soon after the above interview with the Galileans, 
Jesus and the eleven returned again to Jerusalem. 
Here it is mentioned that he was " seen of James " on 
one occasion, but the particular time and place are 
not specified. 

Thus forty days passed from the time of the re- 
surrection. The faith of the disciples was strength- 
ened and enlightened. They had received higher 
views of the plan of Messiah's kingdom. With the 
endowment of the promised spirit, they would be pre- 
pared to go forth as ambassadors for Christ, and suc- 
cessfully promulgate his gospel. 

And now the time came when the divine Emmanuel 
would ascend to his Father. His sojourn upon our 
unworthy earth was about to terminate. Henceforth 
tis manifestation must be spiritual, and invisible to the 
carnal sense. 

Preparatory to his departure he meets the eleven 
and holds one more friendly interview. He bids them 
remain at Jerusalem until they should receive the 
baptism of the Holy Ghost, which he tells them will 
take place " not many days hence." 

Still the veil was upon their hearts respecting the 
entire spirituality of his kingdom. They could not 
yet abandon the carnal notion that the outer theocra- 
cy was to be restored and perfected by him. To 
their inquiry whether Christ will now "restore the 



VIII.] THE ASCENSION. 477 

kingdom to Israel," he replies that it is not for them 
" to know the times or the seasons which the Father 
hath put in his own power." They need not be con- 
cerned about the plans of Providence. Enough that 
they attend to their own appointed , duties. Their 
commission, he again tells them, is, to be his witness- 
es " in Jerusalem, and in all Judea, and in Samaria, 
and unto the uttermost parts of the earth." They 
shall have the presence of his spirit to aid them, and 
be endowed with the power of working miracles, in 
confirmation of their divine appointment. With such 
divine guidance and support, " Go ye into all the 
world, and preach the gospel to every creature. He 
that believeth and is baptized shall be saved : but he 
that believeth not shall be damned." 

So saying, Christ leads his disciples across the 
Mount of Olives, down the eastern slope, near to 
Bethany. Here he pauses, lifts up his hands, and 
blesses them, and, as he closes his benediction, rises 
before them heavenward, borne upward by an unseen 
power, until a cloud receives him out of their sight. 

Thus, with a benediction and in a miracle, ends the 
earthly sojourn of the Son of God. 

" And many other signs truly did Jesus in the 
presence of his disciples, tvhich are not written in 
this booh : hut these arc ivritten that ye might believe 
that Jesus is the Christ, the Son of Gfod ; and that be- 
lieving ye might have life through his name" 



SYNOPTICAL HARMONY AND INDEX. 





PERIOD FIRST. 


• 




MATTHEW. 


MARK. 


LUKE. 


JOHN. 


Page 


1 : 18 to 25 




1 : 26 to 56 

2 : 1 to 20 
2 : 21 to 38 


1: 14 


183 
185 

188 


2 : 1 to 12 








190 


2 : 13 to 18 








193 


2 ; 18 to 23 




2 : 39, 40 




195 






2 : 41 to 52 




197 




PERIOD SECOND. 






3 : 1 to 12 


1 : 1 to 8 


3 : 1 to 18 




206 


3 : 13 : 17 


1 : 9 to 11 


3 : 21 to 23 


1 19 to 28 


212 
214 


4 : 1 to 11 


1 : 12, 13 


4 : 1 to 13 


1 : 29 to 42 

1 : 43 to 51 

2 : 1 to 12 


215 
222 
224 
226 



PERIOD THIRD. 



4 : 12 ; 14 : 3 
to 5 



1 : 14; 6: 17 
to 20 



4:14; 3 : 19, 
20 



13 to 25 
1 to 21 

22 to 36 



4 : 1 to 42 



232 
233 
236 

238 



480 



SYNOPTICAL HARMONY AND INDEX. 



MATTHEW. 


MARK. 


LUKE. 


JOHN. 


Page 


4: 17 


1 : 14 to 15 


4 : 14, 15 


4 : 43 to 45 

4 : 46 to 54 


242 

243 


4 : 13 to 16 




4 : 16 to 31 




244 


4 : 18 to 22 


1 : 16 to 20 


5 : 1 to 11 




246 




1 : 21 to 28 


4 : 31 to 37 




248 


8 : 14 to 17 


1 : 29 to 34 


4 : 38 to 41 




249 




1 : 35 to 39 


4 : 42 to 44 




251 


4 : 23 to 25 








252 


8 : 2 to 4 


1 : 40 to 45 


5 : 12 to 16 




252 


9 : 2 to 8 


2 : 1 to 12 


5 : 17 to 26 




254 


9: 9 


2 : 13, 14 


5 : 27, 28 




255 



PERIOD FOURTH. 









5 : 1 to 47 257 


12 : 1 to 8 


2 : 23 to 28 


6 : 1 to 5 


260 


12 : 9 to 14 


3 : 1 to 6 


6 : 6 to 11 


261 


12 : 15 to 21 


3 : 7 to 12 




262 


10 : 2 to 4 


3 : 13 to 19 


6 : 12 to 19 


264 


6 : 1 to 48 ; 6 : 








1 to 8 ; 6:15 








to 34 ; 7 : 1 to 








29; 8:1 




6 : 20 to 49 


267 


8 : 5 to 13 




7 : 1 to 10 


271 






7 : 11 to 17 


272 


11 : 2 to 19 




7 : 18 to 35 


273 






7 : 36 to 50 


278 






8 : 1 to 3 


280 


12 : 23 to 37 


3 : 22 to 30 


11 : 14 to 23 


281 


12 : 38 to 45 


11 : 16; 24 to 








36 




283 


12 : 46 to 50 


3 : 31 to 35 


8 : 19 to 21 


285 






11 : 37 to 54 


286 






12 : 1 to 59 


289 






13 : 1 to 9 


294 


3 : 1 to 23 


4 : 1 to 25 


8 : 4 to 18 


295 


13 : 24 to 53 


4 : 26 to 34 




297 


8 : 18 to 27 


4 : 35 to 41 


8 : 22 to 25 ; 








9 : 57 to 62 


299 


8 : 28 to 34 ; 








9: 1 


5 : 1 to 21 


8 : 26 to 40 


302 


9 : 10 to 17 


2 : 15 to 22 


5 : 29 to 39 


304 


9 : 18 to 26 


5 : 22 to 43 


8 : 41 to 56 


307 



SYNOPTICAL HARMONY AND INDEX. 



481 



MATTHEW. 


MARK. 


LUKE. 


JOHN. 


Page 


9 : 27 to 34 








309 


13 : 54 to 58 


6 : 1 to 6 






310 


7:6; 9 : 35 to 










38 ; 10 : 1 to 










15; 11 : 1 


6 : 6 to 13 


9 : 1 to 6 




311 


14 : 6 to 11 


6 : 21 to 29 






313 


14 : 1 to 2 


6 : 14 to 16 


9 : 7 to 9 




314 


14 : 12 to 21 


6 : 30 to 44 


9 : 10 to 17 


6 : 1 to 14 
6 : 22 to 71 ; 
7: 1 


315 
321 


15 : 1 to 20 


7 : 1 to 23 






325 



PERIOD FIFTH. 



15 : 21 to 28 


7 


24 to 30 




328 


15 : 29 to 38 


7 : 31 to 37 ; 








8 : 1 to 9 




329 


15 : 39 ; 16 : 1 








to 4 


8 


10 to 12 




331 


16 : 4 to 12 


8 


13 to 21 




331 




8 


22 to 26 




332 


16 : 13 to 20 


8 


27 to 30 


9 : 18 to 21 


833 


16 : 21 to 28 


8 


31 to 38 ; 








9: 1 


9 : 22 to 27 


334 


17 : 1 to 13 


9 : 2 to 13 


9 : 28 to 36 


335 


17 : 14 to 21 


9 : 14 to 29 


9 : 37 to 43 


338 


17 ; 22, 23 


9 : 30 to 32 


9 : 43 to 45 


339 


17 : 24 to 27 


9:' 33 




340 


18 : 1 to 9 


9 : 33 to 48 


9 : 46 to 50 


341 


18 : 15 to 17 






343 


18 : 21 to 35 






344 


10 : 16 to 42 ; 








11 : 20 to 24 




10 : 1 to 16 
9 : 51 to 56 ; 


344 








18 : 11 to 19 


7 : 2 to 10 348 



41 



482 



SYNOPTICAL HARMONY AND INDEX. 



PERIOD SIXTH. 



MATTHEW. 


MARK. 


LUKE. 

10 : 25 to 37 
10 : 38 to 42 


JOHN. 

7 : 11 to 53 ; 
8:1 

8 : 2 to 11 
8 : 12 to 59 


Page 

351 

355 
356 
360 
361 


6 : 7 to 15 ; 










18 : 19 to 20 




11 : 1 to 13 
10 : 17 to 24 


9 : 1 to 14 ; 
10 : 1 to 21 

10 : 22 to 42 

11 : 1 to 46 
11 : 47 to 54 


362 
365 

366 
370 
372 
376 


19 : 1, 2 


10:1 


13 : 10 to 21 

13 : 22 to 33 

14 : 1 to 24 

14 : 25 to 35 

15 : 1 to 32 

16 : 1 to 13 

16 : 14, 15, 19 

to 31 
18 : 9 to 14 ; 

18 : 1 to 8 




378 
379 
380 
382 
383 
383 

384 

385 


19 : 3 to 12 


10 : 2 to 12 






386 


19 : la to 15 


10 : 13 to 16 


18 : 15 to 17 




387 


19 : 16 to 30; 










20 : 1 to 16 


10 : 17 to 31 


18 : 18 to 30 




388 


20 : 17 to 19 


10 : 32 to 34 


18 : 31 to 34 




390 


20 : 20 to 28 


10 : 35 to 45 






391 


20 : 29 to 34 


10 : 46 to 52 


18: 35 to 43; 
19 : 1 

19 : 2 to 27 
19: 28 


11 : 55 to 57 ; 
12: 1,9 to 11 


392 
393 

395 



SYNOPTICAL HARMONY AND INDEX. 



483 



PERIOD SEVENTH. 



MATTHEW. 


MARK. 


LUKE. 


JOHN. 


Page 


21 : 1 to 11 ; 










14 to 17 


11 : 1 to 11 


19 : 29 to 44 


12 : 12 to 19 


398 


21 : 12, 13, 18, 










19 


11 : 12 to 19 


19 : 45 to 48 
21 : 37 to 38 




401 
403 


21 : 20 to 22 


11 : 20 to 26 


17 : 5, 6 




403 


21 : 23 to 32 


11 : 27 to 33 


20 : 1 to 8 




404 


21 : 33 to 46 


12 : 1 to 12 


20 : 9 to 19 




405 


22 : 1 to 14 








406 


22 : 15 to 22 


12 : 13 to 17 


20 : 20 to 26 




407 


22 : 23 to 33 


12 : 18 to 27 


20 : 27 to 40 




409 


22 : 34 to 40 


12 : 28 to 34 






410 


22 : 41 to 46 


12 : 35 to 37 


20 : 41 to 44 




410 


23 : 1 to 12 


12 : 38, 39 


20 : 45, 46 




411 


23 : 13 to 39 


12: 40 


20,47 




411 




12 : 41 to 44 


21 : 1 to 4 




413 


24 : 1, 2 


13 : 1, 2 


21 : 5, 6 


12 : 37 to 42 
12 : 20 to 22, 

44 to 50, 23 

to 36 


413 
414 

414 


24 : 3 to 14 


13 : 3 to 13 


21 : 5 to 19 




417 


24 : 15 to 42 


13 : 14 to 37 


21 : 20 to 36 




418 


24 : 43 to 51 ; 










25 : 1 to 30 








420 


25 : 31 to 46 








422 


26 : 1 to 16 


14 : 1 to 11 


22 : 1 to 6 




423 


26 : 17 to 19 


14 : 12 to 16 


22 : 7 to 13 




425 


26: 20 


14: 17 


22 : 14 to 18: 










24 to 30 


13 : 1 to 20 


427 


26 : 21 to 25 


14 : 18 to 21 


22 : 21 to 23 


13 : 21 to 35 


429 


26 : 31 to 35 


14 : 27 to 31 


22 : 31 to 38 


13 : 36 to 38 


431 


26 : 26 to 29 


14 : 22 to 25 


22 : 19 to 20 


1 Cor. 11 : 23 
to 25 

14 : 1 to 31 

15 : 1 to 27 

16 : 1 to 33 

17 : 1 to 26 


432 
433 
434 
435 
437 


26 : 30, 36 to 


14 : 26, 82 to 








46 


42 


22 : 39 to 46 


18: 1 
18 : 2, 3 


438 
440 



484 



SYNOPTICAL HARMONY AND INDEX. 



MATTHEW. 


MARK. 


LUKE. 


JOHN. 


Page 


26 : 47 to 56 


14 : 43 to 52 


22 : 47 to 53 


18 : 4 to 12 


441 


26 : 57, 58 69 


14 : 53, 54, 66, 








to 75 


to 72 


22 : 54 to 62 


18 : 13 to 27 


443 


26 : 59 to 68 


14 : 55 to 65 


22 : 63 to 71 




445 


27 : 1, 2, 11 *x> 










14 


15 : 1 to 5 


23 : 1 to 5 
23 : 6 to 12 


18 : 28 to 38 


446 
449 


27 : 15 to 26 


15 : 6 to 15 


33 : 13 to 25 


18 : 39, 40 


450 


27 : 26 to 30 


15 : 15 to 19 




19 : 1 to 16 


451 


27 : 3 to 10 




(Acts 1:18,19) 




452 


27 : 31 to 34 


15 : 20 to 23 


28 : 26 to 33 


19 : 16, 17 


454 


27 : 35 to 38 


15 : 24 to 28 


23 : 33, 34, 38 


19 : 18 to 24 


455 


27 : 39 to 44 


15 : 29 to 32 


23 : 35 to 37, 
39 to 43 


19 : 25 to 27 


456 
457 


27 : 45 to 50 


15 : 33 to 37 


23 : 44 to 46 


19 : 28 to 30 


457 


27 : 51 to 56 


15 : 38 to 41 


23 : 45, 47 to 
49 




458 


27 : 57 to 66 


15 : 42 to 47 


23 : 50 to 56 


19 : 38 to 42 


459 


perio; 


D EIGHTH. 






28 : 1 to 4 I 


16 : 1 to 4 


24 : 1 to 3 


20 : 1, 2 


464 


28 : 5 to 7 


■6 : 5 to 7 


24 : 4 to 8 




465 


28 : 8 to 10 


16 : 8 


24: 9 to 11 




466 






24: 12 


20 : 3 to 10 


466 




16 : 9 to 11 




20 : 11 to 18 


467 


28 : 11 to 15 








469 


(1 Cor. 15 : 5) 


.6 : 14 


24 : 36 to 49 


20 : 19 to 23 
20 : 24 to 29 


471 

472 


28: 16 






21 : 1 to 24 


473 


28 : 16 to 20 




(1 Cor. 15 : 6) 




475 


(1 Cor. 15: 7; 










Acts 1 : 3 to 






20 : 30, 31 ; 




12) 


16 : 15 to 22 


24 : 50 to 53 


21 : 25 


476 



H 122 80 




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